Navaid Aziz – Reflections on Surah Al-Hujurat #02
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The believers in reconciling between two groups of Muslims are to encourage community members to fight back against conflict between groups. There is a level of responsibility for community members to do what they are capable of doing, but it is also important for them to show mercy and not mock one another. The speakers stress the importance of valuing Islam and valuing individuals' marital and financial interests, avoiding backbiting, and finding out who is in the right situation to handle technology for government monitoring of online activities.
AI: Summary ©
Bismillah R Rahman r Rahim al hamdu Lillahi Rabbil alameen wa sallahu wa sallam about according to Vienna, Mohammed Wada, and he was mine and my God, my dear brothers and sisters as salaam alaikum warahmatullahi wabarakatuhu.
So each other, we're going to be continuing our discussion with reflections on sort of how gerat we left off at iron number nine last week, I in number nine, Allah subhanaw taala brings forth something very profound. And this is something we briefly touched upon last week and will continue today. But let's find out what the other says what if autonomy, meaning that if two groups of believers begin to fight one another, so we spoke last week that just because someone is Muslim, it doesn't mean that they'll always act accordingly doesn't mean they'll always have the best character and best conduct. And here we see the two groups of Muslims, again, the emphasis is on two groups of
Muslims are fighting one another. So what is our responsibility towards these groups? Allah subhanaw taala gives us two responsibilities. responsibility, number one is to rectify between them and to reconcile between them. So if you see two groups of people fighting one another, it is a Muslims responsibility to attempt to reconcile between them. Now, in terms of this reconciliation, what is actually required. What's interesting is that if you look at how the Prophet sallallahu alayhi, wasallam, discusses instances where you're allowed to lie, reconciliation is one of them. The process other mentions in the Hadith, which is translated as that there are three times where it is
permissible to live in times of war, to reconcile between two groups, and for a spouse to one another, to keep them pleased. And this is just, you know, the tiny lies that we will consider, you know, how do I look today? You look fantastic, how is the food, it was great, those sort of things, right? I mean, it's not,
I mean, I'm going to give this with a caveat. It shouldn't be done on a daily basis. Like if you're doing this on a daily basis, something is wrong. This is like in that once in a while, someone puts in a lot of effort, and they still fell short, then at that time, you know, in taking a person's feelings into consideration is very, very important. So now here, the pastor says you even allowed to lie in order to reconcile peep between people. And this shows how beneficial it is. Now let's look at the opposite side, when they shaytaan become the happiest. shaitaan becomes the happiest when two groups of people separate from one another. So every week and every night, Pastor Sam tells
us that shaytaan gathers the shell team together and ask them, what did you achieve today? What did you accomplish today. And then when one finally says that they separated a husband from his wife, that is one shaytaan celebrates that, that you finally did something good. So this shows us number one, the virtue of something. And number two, also the danger of something of splitting up. So the responsibility of the believer is to reconcile between people as much as is possible, particularly between groups. Now, groups become very, very important over here, because groups mean that various parts of the community are involved. It's not just individuals, not just a husband and wife, it
means groups of community of groups of people from the community are involved in this. Now, this I in particular, was in reference to the ocean, the Hajaj. Also, because there were two major tribes during the time of the process. There are constantly at war, and one processor that brought them to Islam and accepted Islam, they still had this animosity and this hatred from their times of war. So the process of them is further encouraged to reconcile between them, then Allah subhanho wa Taala gives us a second obligation. The second obligation is that if one of them transgresses against the other, if one of them goes beyond the means and beyond the bounds against the other, we have a
responsibility here as well. And that is to fight back against that group that is being oppressive to fight back against that group that is being oppressive. And I think this part, the second part, is even more important than the first part. Now I'll explain why. Because the first part, a lot of people know the good deeds and virtues of reconciling between people and people will make an effort to do that. But what ends up happening is that when there becomes a clear transgressor and they transgress, the reconciling party will usually step back and become complacent. They're like, you know what, I don't think we want to get involved anymore. Let them figure out themselves. But here
Allah subhanaw taala says to fight back against that group that is being transgressive, fight back against that group that is being transgressive. So you cannot be complacent, you cannot be apathetic, but you have responsibility to fight back. Now, if you were to look at this, I mean, if we were talking about our community, for example, we know that certain organizations certain groups are constantly engaged with conflict with one another. Now as community members what is our responsibility? Our responsibility according to this idea, is to do what we are capable of in trying to reconcile
between people do what we are capable of between reconciling between people. Now, if you feel that you become in a situation when you're no longer capable of helping, then your responsibility at that time is to encourage those that can help is to encourage those that can help. So there's always some level of involvement for the community members add to that time. Now let's handle what Allah gives this as a precursor to iron number 10. Because he says that regardless of groups are fighting one another, you have to keep can remember one thing in mind in them and movement on that is that the believers are nothing but brothers. So as soon as someone accepts Islam, they have rights upon you
that need to be fulfilled. They have rights upon you that need to be fulfilled. From those rights that are mentioned in Sahih Bukhari the processor mentions five of them, that when they give salaams you respond to those stamps, when they are sick, you visit to them, when they pass away, you pray their janessa when they invite you, you answer their invitation. And then who was the last one? When they say Alhamdulillah and sneeze when they sneeze? That's Al Hamdulillah. You say your hammock Allah. This is mentioned Sal Bukhari and Sahih. Muslim the process of them adds one more than if they asked for your advice. You give your sincere advice in terms of what you are capable of. Now
the rights of believers don't just end over here. But in other Hadith he prophesized other mentions other things, do not oppress one another, do not cheat one another, do not betray one another, but rather be brothers slaves of Allah subhanho wa Taala. So these are all from the rights of the people. Now what's interesting is that always in the rights of people are mentioned, you're going to see that Allah subhanho wa Taala gives a reminder what duckula and this is what Allah I know that it says over here in the moment for us to awaken water cooler Hello and welcome to Harmon, that be conscious of Allah subhanho wa Taala and hopes that you may attain mercy from Allah subhana wa Tada.
Why does Allah subhanaw taala reminders to be conscious of him? When it comes to the rights of other people?
Why does Allah ask us to be conscious of him? When it comes to the rights of other people? That is my question for you. Yep.
Only the person can forgive me.
Forgive me.
Okay. Very good point. So our brother mentions over here that really when it comes to the rights of the people, if you transgress human rights, that human has to forgive you before Allah subhanaw taala can forgive you. That's Allah subhanaw taala remind you to be conscious of him. That's one side of it. Can we get another perspective? Yep.
That's the
classy. So it's a sin to transgress the boundaries of Allah subhanaw taala is a sin. So let's find what that is saying before you get to that boundary. Be very conscious. Can we get a third volunteer to share their opinion? When it comes to the rights of the people? Why does Allah subhanaw taala remind us to have Taqwa Go ahead.
Just so you don't oppress them, so you never be the oppressing party. Allah subhanaw taala is reminding you to do that. Another perspective and the perspective that I would like to share is that too, when it comes to the rights of people, there's a lot of gray area, we will never really know always what is the right thing to do. So when it comes to those gray matters, and you have to make a decision, you know, what, should I be extra kind should they be extra compassionate, should they be extra merciful? Allah subhanho wa Taala reminds us to have Taqwa as an encouragement to go that extra step to be extra compassionate, to be extra merciful, to be extra thankful and grateful. That
is what Allah subhanaw taala reminds us of. And when you do that, Allah subhanaw taala says that Allah counter hormone in hopes that you may have mercy from Allah subhana wa Tada. Now, why is the mercy of Allah subhanho wa Taala so important, because another Hadith of the Prophet sallallahu alayhi wa sallam, he mentioned that none of us will enter Jannah through our deeds, but we will only enter Jannah through the mercy of Allah subhanho wa Taala. So those deeds that Allah subhanaw taala tells you that you will attain His mercy, then those are the deeds that you should strive for, because that is how you enter into paradise. That is how you enter into paradise. And one of the
greatest ways that he attained the mercy of Allah subhanaw taala is to show mercy to others. And mercy to others is an act of interaction of dealing between people and thus it ties in perfectly it ties in perfectly. Then Allah subhanaw taala goes on in IRA number 11 to start talking about specific things that will harm brotherhood and sisterhood specific themes that harm one another. So let's find out what Allah says. Yeah, you have levena Amanullah is comin comin as an akuna ferromet home that oh you group of men who believe do not mock one another, less than those that you mock are better than you and oh
group of women who believe do not mock other women less that the woman that you are mocking are better than you. Now there's a general principle in the shittier. That whatever applies to men, and this also applies to women, unless there's a clear and explicit text to indicate otherwise. That is the general rule. So now one more first, you don't look at an IRA like this. Why does Allah subhanho wa Taala repeat himself twice, one towards the men, and once towards the woman. The first you don't mention over here, something very important. The first time that the men are mentioned, it is inclusive of both men and women. And the second time when only the women are mentioned, this is an
extra emphasis for the women, because this is something that will tend to happen happen more amongst the women, this mocking and belittling and commenting on other people and commenting on other people. So let's find out Allah gives that extra emphasis, particularly to women, that they should be careful on how they deal with other women and how they should not mock them or belittle them they should not mock them or belittle them. Then Allah subhanaw taala goes on to say what I tell me so unfair soco wala tenaga Zubin Alcott. So if you were to translate this first section, Allah subhanaw taala says, Do not belittle yourself, do not belittle yourself. And you may think we're talking
about the rights of other people. Why is Allah subhanaw taala talking about to me now? And the answer to that question, is how you understand yourself. And there's two perspectives to understand over here. perspective, number one, that when you're mocking your brother, when you're belittling your brother or sister, you're actually belittling yourself, because the believers are like one body. We're all like one body, if I mock you, in reality, I'm mocking my self. Another perspective that the Prophet sallallahu alayhi wasallam gives us he says that the curse of Allah subhanho wa Taala is upon those people that curse their parents. The curse of Allah is upon those people that
curse their parents, the sobre la one Omar confused, he said, O Messenger of Allah, how could a person curse their parents, and the foster system explains that when you curse someone else's parents, then they curse your parents back. And that is how you have cursed your parents. So here, Allah subhanaw taala is telling us that when you belittle other people, other people will belittle you. And that is how you're belittling yourself by belittling other people. A third perspective, that it's not really mentioned books of tafsir. But it's my own personal reflection is that it is tiny minds, that actually belittle people, people that have insecurities, people that aren't
confident in themselves, people that have their own internal issues that will belittle other people and will belittle their struggles. So here, listen, I know it is as if he is saying that when you are belittling other people, you're actually literally yourself, you're actually tiny inside and inferior inside yourself. And for me, this is something very important as well, that when you look at these characteristics that I noted as mentioning, these own characteristics of the believer, to mock other people to belittle other people to call other people names, to backbite other people to spire, the people, these are not things that the believers should be doing. This is an individual
that does not care about Allah subhanho wa Taala, per se, but more than that, they will have a lot of insecurities themselves, they will have a lot of insecurities them selves, then Allah subhanaw taala concludes the idea by saying, well, that turned out to be a cop, and do not call one another by names that are not beloved to those people. So this is in terms of the way that we address ourselves. So once we became close brothers, and we're constantly going to the masjid, we're constantly hanging out, we become good friends, we're going to start to develop nicknames for one another. That's normally and generally what happens between friends. here Allah subhanaw taala is
making sure we understand, do not call people except by the names that are most beloved to them Do not call people except by the names that are most beloved to them. And this ties in perfectly to the beginning of the surah when Allah subhanaw taala reminds the believers do not call Mohammed sallallahu alayhi wa sallam by Mohammed but rather referred to him as rasulillah referred to him as Rasul Allah, the Messenger of Allah sallallahu alayhi wa sallam, that is how she should be addressed. So for the likes of ourselves as well, we should keep in mind that we should call people by the names that are most beloved to them, call people by the names that are most beloved to them.
And the closer the relationship, then the more endearing the term that should be. So the Prophet sallallahu alayhi wa sallam called an eyeshadow laquanda ash and from IRA to beloved name, so I shall Adela Juana look
Eliade Allahu anhu he was Abolhassan, but he was also a petard. And the story behind the Torah you know is is a is a story between Mohammed Salah Sodom and alioli Allahu anhu. So this is like something that they had amongst themselves. So these are Terms of Endearment that the Prophet sallallahu alayhi wasallam is using, and he used it for his companions that were close to him and for his wife's. So this is a reminder for us to make sure that particularly for those that are close to us, we refer to them with the most endearing of names. Then Allah subhanho wa Taala concludes the ayah by saying BSL is small for so called a man, woman, Amitabha Buddha, Muhammad Ali moon, how evil
it is for a person to go to these traits after they've confessed a man, how personally evil it is for a person to sin after they've confessed, amen. And whoever does not repent, then they are from the oppressors. So here Allah subhanaw taala is reminding us that once you have claimed faith, once you have claimed Islam, then you have a responsibility to correct your character and to perfect it. You may have not known it before Islam. But once you have accepted Islam, you have to rectify your character. And this is a very valuable point, because we learn over here that Islam is not just about praying and fasting and giving sadaqa and giving Zakat, but it is about the way we interact to
one another. And the way we interact with one another needs to be at the exact same level of our worship, if not higher, if not higher. Default Prophet sallallahu alayhi wa sallam promises the house in the highest of Paradise, and the highest of Paradise to the individual that strives hard to perfect to their character. The Prophet sallallahu alayhi wa sallam he tells us, she did not inform you, through which you will attain the individual likes of the individual who fasts during the day and prays during the night. strive hard to perfect your character. So there's multiple rewards for this. And this would allow us to emphasize over here that if you claim a man, you should have good
character, it's not befitting that you do not have good character if you claim to have a man. And this is something you know,
I'll share with you something that happened today. So I want to go visit someone today. And they just come back from their home country. And their sister had, you know, passed away. Now let's find out that I have mercy upon her, she got liver cancer, and within three weeks in Allah subhanaw taala took her life. And in the three weeks, they spent majority of the time in the hospital. And they were just grieving over the fact how terrible the treatment was in the hospital, that depending on your level of income, they will treat you that way. Not as if there's a system that you can pay more and you can get better treatment know, based upon how you well your family was not or how much money
your family had, they will treat you better in hopes that you would give a tip to the nurse or the doctor, whoever after you know they've taken care of you. Number two, they mentioned the doctors that they only work part of their shifts, and they go and work privately later on to get extra money. So you'll see the doctor for two or three minutes during the daytime, you never see the doctor again. And they mentioned other atrocities that even when the the the nurses are coming to see you, they're coming with disgruntled faces, they're not happy, they're not cheerful. Whereas when you look at medical science, the impact of the smile upon the patient is huge. That's like part
of the cure that the doctor and the nurse should be interacting cheerfully. Yet in this Muslim country, their whole experience for the whole three weeks was a miserable one, because everyone was not acting in according to Islam. And he said something profound, that this was the trip where I always used to think that you know what, one day I want to move back to my country, I want to move back to my country. But this trip made me you know, confident that you know what I can go back to visit but I can never live there. I can never live there. Because you are meant to practice Islam. And it hurts you even more when you don't see Muslims acting in according to Islam. So this is a
reminder for us all that wherever we are, particularly in the public sphere, particularly when it comes to interacting with people. It's not just our own individual reputations that are on the line. It is the reputation of Islam that's on the line. It is the reputation of Islam that is on the line.
Then Allah subhanaw taala concludes by saying and whoever does not repent, then she they are surely from the oppressors. So repentance over here Allah subhanaw taala emphasizes that even when the believer makes a mistake, there is a way out for them. And that is by repenting to Allah subhana wa Tada. The people may not always necessarily forgive you, but you will always find Allah subhanaw taala forgiving and that is why the individual that does not repent is oppressive. Because Allah subhanaw taala is saying, seek forgiveness from me repent to me and I will forgive you repent
To me, and I will forgive you. Now we've discussed the conditions of repentance many, many times, I'm not going to go into detail about them. But number one, it should be sincerely for the sake of Allah. Number two, you give up the sin that you're committing immediately. Number three, you make the intention not to return to that sin. Number four, you feel some remorse or regret. Number five, if you've taken the rights of the people, you give it back to them. And we'll talk about this a little more in the next idea. And number six, it is before death or before the sun rises from the west. Now Allah subhanaw taala goes on into the next idea. Yeah, you're Latina, amen. amanotes
tenable Kathy. Amina lon, in about avani. Isn't that Oh, you who believe? Stay away from much suspicion? For indeed some suspicion is sinful For indeed some suspicion is sinful. So now how do we understand this concept of suspicion over here?
suspicion or done rather, is a part of a spectrum. If you have ignorance on one side, and knowledge on one side, shock comes 50% in the middle, it means you don't know what is wrong. You don't know what is right. That's what Chuck is in the middle. Then between shuck and N, N being pure knowledge, one comes in the middle over there. So Shaq is 50% doubt. And then one is about 75% On the way to knowledge that you're pretty certain you're pretty sure that's what it is. But you're not 100% sure, you're pretty sure but not 100%. Sure. Here, Allah subhanaw taala is saying, stay away from that 75%. Why? Because that 75% most of the times, it'll just stay in your mind or stay in your heart,
it'll stay in your head, it won't really impact your actions, it won't really impact your actions. But that few times where it impacts your actions, you're going to end up doing something which you will regret, you will end up doing something which you will regret. And that is why Allah subhanaw taala says some serious suspicion is sinful. And that suspicion that Allah is talking about is that when you act without certainty, or you act without what they call a one button one, meaning that does one become so high, that it's almost the appeal, it's almost certainty. So without reaching that stage, one should not take action, one should not take action. But always verify and learn more
before you say something. And before you do something, because how many times are people suspicious, and they say something and they do something and they're wrong. And perhaps they end up breaking up a marriage, or they end up breaking up a community or they end up breaking up a family or they end up breaking up an institution. All of this because they did not take the time to verify. So verifying and learning more is always important. It's tenable cathedra minivan in about avani sm wala to just assume, and what ends up happening is that in this process of wanting to verify and learn more, you may end up taking a measure, which is also sinful, which is spying upon other
people, which is spying upon other people. The Islamic definition of spying is to seek information that you do not have permission to seek. And the other person you know, likes to keep it private, the other person likes to keep it private. So that is what justice is. That is what spying is. So on a practical level, peeking inside someone's window, that is something that is not allowed, it is completely haram to do that. In fact, the Prophet salallahu alayhi wasallam tells us that if you have a door that has a hole in it, and you see someone peeking through that hole, you have the right to poke that hole so that people don't look into that tool. And you have the right to poke them
after that time. So that's one element to it. But now when you get into a technological age, there's so many examples of this. So you're sitting on the plane, you're in the middle seat, and you're on your phone. If you've ever had this situation, you understand how annoying it is, the person on your left is trying to look at what are you doing on your phone. This is a form of justice. I'm trying to write a private email, someone's trying to look at what I'm actually trying to write. I'm trying to send a message that's private, they're trying to see what I'm writing. And it's not just about the plane, it can be at a restaurant, it can be at the mercy it can be anywhere. So if someone's doing
something on their phone, don't try to sneak a peek as to what they're doing. That's their business. If they want to show it to you, they'll show it to you. This applies between spouses as well. You have access to your spouse's computer to their phone, it doesn't give you the right to go through their emails or to go through their messages. If you know they consider that private, you need to seek permission first, before you can get access to it. You can't just jump on into private information, even though they may have left it open. Someone leaving something open is not permission to go and look into it. Someone leaving something open is not permission to go into it.
So
Allah subhanaw taala says that if you need to verify information, don't do it by spying upon one another. Rather discuss things with those people that are qualified for discussion, and then go and find other ways that are permissible to get that extra information. But the vast majority of times, if it doesn't concern you leave it alone. If it doesn't concern you leave it alone. Then Allah subhanaw taala goes on to say, wala Yatta bajo con ba da da da da Kuma Jaco la he Mater, forgot to move that and do not back by to one another. Do not back by to another. Would any of you love to eat the dead flesh of your brother or sister? You would hate it. So hate backbiting. So hate backbiting?
So hate backbiting. And this I cannot emphasize enough because it is a sin of the tongue. It is something that happens so easily. And if you look at the definition that the Prophet sallallahu alayhi wa sallam gave the companions he says Vica Luca Fokker will be my era. There it is to mention something about your brother or sister, that which they dislike. They said O Messenger of Allah, what if we actually find this in the individual what we're saying is actually true. The Messenger of Allah sallallahu alayhi wa sallam said, then you have back button the individual and if what you have said is not true, then you have slandered the individual. So slander is worse than backbiting.
backbiting, is saying something true about your brother or sister and sliders to see something that is untrue about them. Now let us look at some of the matters pertaining to backbiting. Number one, this backbiting happen in speech only? And the answer to that is no. We have the hadith of eyeshadow, the Allahu Ana, where she says that one day she was with the Messenger of Allah sallallahu alayhi wa sallam, and she pointed out with her hand, how short Sufi Ana de la Juana is, and the Prophet sallallahu alayhi wa sallam said that you have said something that if it was mixed with the oceans, it would turn it black. And this shows us that back when he is not just not with
our tongue, but it happens with our gestures as well. The gestures that we make about people commenting on them. This is considered backbiting. And in Islam, it is a major sin Kabira tune Minh al Qaeda.
So I want you to think about murder. I want you to think about Zina, I want you to think about alcohol. I want you to think about Schick. This is the category that is falling into. This is the category that is falling into. So the preservation of the tongue from the honor of others is so important. Number two, is that how do you make Toba from backbiting? How do you make Toba from backbiting? So we're talking about if you took the rights of people, you have to give those rights back? How do you give the right to back of backbiting? The scholars mentioned three things. Number one, is that you seek forgiveness for that individual, you ask Allah to forgive that individual.
Number two, is that in the same gathering, that you back a bit to the individual, you mentioned something good about them, you mentioned something good about them. And then number three, and this is the difficult one, that you actually go and apologize and free yourself from that sin, you actually go and apologize and free yourself from that sin. Now, this third part has a caveat to it. And that is that it shouldn't leads to a bigger sin. So if you know someone who has a very aggressive temper, and that if you were to go and tell them this, they would become you know, aggressive towards you, or resent you for a very, very long time, then in that situation, perhaps,
don't go and tell them what happened, and just fulfill the first two. But if you don't know, or you know the individual to be a very gentle and soft person that fears Allah subhanho wa Taala, then in that situation, go up to them and seek their forgiveness and seek their pardon. And there's an incentive in that for them as well. That when they forgive and part in their earning Allah is forgiveness important as well. And all of us need to that and all of us need to that. So this is a very valuable lesson for us. The last thing I'll mention on this issue is that inshallah today, someone takes this to heart and they remember that they've backup it in someone. And if they come
and apologize to you today, you have to be the better person, be very easygoing. Be very gentle. Don't ask them where they did it. Don't ask them who they did it with. Don't ask them what were the circumstances, say JazakAllah. Comella rewards you for having the courage to do this. I pray that Allah forgives both of us. I pray that Allah forgives both of us. And that's how you handle this gracefully. And that's what we want to aim to achieve that even when our brothers and sisters make mistakes against us. We should be the ones that are more graceful, we should be the ones that are more gracious
towards them. Then Allah subhanho wa Taala goes on to say,
forgot to move water cola in the lotto, Brahim and be conscious of Allah subhanho wa Taala Indeed Allah subhanho wa Taala is the acceptor of repentance and the Most Merciful. Again Allah subhanho wa Taala reminds us of being conscious of Allah, why? Because at certain times, you want to know hey, I'm actually backbiting is a nod backbiting, where does this fall into, fall into the side of caution? That is what Allah saying, if you're uncertain, then stay away from it. Be conscious of Allah, Allah will reward you for that, that when you we are more cautious in dealing with your brothers and sisters. Allah subhanho wa Taala will reward you for that. Now Allah subhanaw taala
goes on to talk about all of humanity. So these were particularly to the believers they started off with in the moment knowing that you had Lavina amanu. Now Allah subhanho wa Taala changes the pace and says yeah, Are you her nurse in our Salah canal come in Zachary, what answer would you have now come short Obama acaba de la Anita, in the economical Mandela he at koco. They're all mankind. We created you from one pair of people are the man Hawa, and from them we created many tribes and nations, many tribes and nations. Now you may think that Allah created many tribes and nations, it must be to compete with one another right? It must be to compete with one another. That's not what
Allah subhanaw taala says, He says the two out of four so that you may get to know one another and appreciate one another in a kurama komenda Allah He at koco that the noblest of all of us, are those that are more conscious of Allah subhanho wa Taala.
So now what do we learn from this, our difference in cultures, our difference in languages, our difference in ethnicities, all of this is a mercy from Allah subhanaw taala. All of this is to show the great ability of Allah subhanho wa Taala. How from two people, Allah subhanaw taala created all of the ethnicities in the room, from two people, Allah subhanaw taala created all the cultures, all the languages, all of the different foods, all of the different artwork, all the different styles, all the different things that we appreciate about culture, Allah subhanaw taala created that from two individuals, to show us his greatness to make us more appreciative and more grateful. And to
also show us that just because you're from my particular tribe, or from our particular culture, or from a different background, it doesn't make your culture or my culture more superior than anyone elses. And this is indirectly talking about that racism that exists in our community. How often we will hear, oh, they're Arabs, they're prone to so and so. Or how often we will hear Oh, they're Pakistanis, or Bengalis, or Indians. You know, there's so oh, this person is a white convert, or, you know, they they must be so and so this person is a black convert or comes from Africa, or they must be so and so. This prejudice and it's racism. And this ignorance literally it's ignorance.
Allah subhanaw taala tells us to get rid of it. And that is why I listen. I know what Allah says what Allah. The best people are those that have the most taqwa. Those are the best people. You want to make your your tribe, your culture, president and the best. And say taqwa and your people, when your people have Taqwa, then claim to be the best. But you will see that the people of taco will never claim to be the best because they will be humble with people. So if you start becoming aiming for the best, make sure you also Humble yourself at the same time because that is what tuck was meant to do. And it's interesting over here that alyssum I know what Allah says the reward over here
for taqwa because we've heard the concept of taqwa so many times, that if you want to be close to Allah subhanho wa Taala. You want to be the best in the state of Allah subhanho wa Taala you want to be loved and endeared by Allah subhanaw taala, then in economical and Allah here at koco, the closest to Allah, the Most Beloved people to Allah will be those that are most conscious to Allah subhanho wa Taala and Allah subhanaw taala This gives this as an advice to all of mankind. It's very interesting that Allah subhanaw taala is even reminding the non believers over here to be conscious of Allah subhanho wa Taala. For them their consciousness should lead them to Islam. For the
believer, the consciousness of Allah should lead to better character. So very interesting perspective in this idea over here.
Then Allah subhanaw taala goes on to talk about the Bedouin Arabs that Allah subhanaw taala spoke about at the beginning of the ayah where he says called arabo Amanda, that these Bedouin Arabs come to Muhammad sallallahu alayhi wa sallam saying we have believed we have brought a man but rather Mohammed
So show them tell them you have only submitted you have only bought brought Islam you haven't brought a man yet. So here listen, I know what Allah introduces something profound to us over here. And that is a principle in tafsir that when he man or Islam is mentioned in isolation, so when Allah subhanaw taala says in normal movement, the believers are nothing but brothers. in isolation Islam is not mentioned in the IR. Only Eman is mentioned in that Aya Eman and Islam will include and encompass one another. Eman and Islam will include an encompass one another. And that will mean that there is Islam over there it will mean Islam over there. However, when Eman and Islam are brought
together in one IRA, or in one sequence of IRAs, one after another in an IRA, then they will have two distinct meanings. Islam being the lower level, which is the just commit to the five pillars of Islam, and Eman being the higher level. And that higher level is an individual whose conduct and character is impacted by the articles of faith. So their belief in the law, their belief in the prophets, their belief in the books, their belief in the angels, their belief in the day of judgment and their belief in the father of Allah subhanaw taala there is an impact on their character, that is who the people have a man or So in this ayah Allah subhanaw taala says that these Bedouin Arabs,
these nomads are coming to you insane, we have believed, rather tell them you have only submitted tell them you have only submitted. Now why is this relevant over here, because these try these Bedouin men, they want to go with the Messenger of Allah sallallahu alayhi wa sallam on his expeditions. And Allah subhanho wa Taala is telling them that these individuals are not ready to go, they've barely just accepted Islam, they're going to be a liability if you take them on an expedition. And here we learn a very valuable lesson, that not everyone that wants to be a part of something is actually worthy of being a part of it. And there are certain you know, things that you
can only take qualified people for. And that is where you should have that criterion of what qualification looks like. So an individual wants to jump in into very high advanced knowledge, yet they haven't even learned the basics yet. It is a teacher's responsibility to let the student know you're not ready yet. You have to keep growing, you have to keep developing and inshallah one day you will be will will become ready. But right now you're not ready. So everything has to have that gradual progress. And this is what Allah subhanaw taala is reminding us of with these nomads that let them know they have only submitted, they have not taken their faith to the highest level, which
is also a reminder for us that Where are our goals for our faith, we should never become complacent in where we are. And we should constantly seek to grow and to improve in all aspects. And one of the best ways to do that is to continuously seek knowledge. As long as you're continuously seeking knowledge, you will continue to grow, you will continue to develop. But as soon as you stop seeking knowledge, then that is where your personal development will also stop and hinder. And this also means your eBuy that as well. If you're praying five times a day, don't stop there. Try to pray, you're shooting the prayers. Try to pray your nose off and strive to pray your kiama letting your
tahajjud you fasted Ramadan, try to fast the 13th 14th 15th of every month, try to fast Mondays and Thursdays, try to fast the other virtuous days of fasting as well you give you as a cat tried to give out sadaqa as well try to give out loans to people do whatever you can try to develop on where you are already. And as you continue to develop and as you continue to grow, your own personal life gets better. And the higher levels of gender become more accessible for you. The higher Lomas agenda become more accessible for you. Allah subhanho wa Taala goes on to say that if you were to embrace what Muhammad Sallallahu Sallam tells you wholeheartedly, then any of your deeds will not be
discounted mean that just because the Messenger of Allah sallallahu alayhi wa sallam is not letting you go on this expedition. It doesn't mean that the other deeds that you've been doing, like praying and fasting have been null and void, but rather Allah will accept those. Just continue working on yourself. Just continue working upon yourself. Then Allah subhanho wa Taala goes on to talk about who the true believers are in the ML movement owner levina Indeed, the believers are only those that believe in Allah subhanho wa Taala believe in his messenger sallallahu alayhi wa sallam do not have any doubt and sacrifice themselves and sacrifice their wealth for the sake of Allah subhanho wa
Taala these are who the believers are. So here Allah subhanaw taala says that the belief starts with belief in Allah, belief in the Messenger of Allah, Allah Allah hi
Send them. But what's interesting over here is that Allah subhanaw taala says that they don't have any doubt after that, that after you believe in the laughter You believed in the Messenger of Allah sallallahu sallam, you don't have any doubt after that your faith in this Deen of Allah subhana wa tada is firm, and you never look back, you have no doubt about the truthfulness or the truth of Islam, the truth of Allah, the truth of the Quran, the truth of the Prophet Mohammed, sorry, this is a characteristic of the believers, that they won't have doubt in that their faith may waver, it may go up and down, but there will not be any doubt as to the fundamentals of Islam. Then he goes on to
mention that they are also those that strive in the way of Allah subhanho wa Taala with themselves and their wealth. So this is a reminder for ourselves, that we have an obligation upon ourselves, to continue to serve the deen of Allah, to continue to serve humanity, to descend, to continue to serve our communities, to continue to try to make the world a better place, through our actions and through our wealth. If Allah hasn't given you a physical ability, then do it through your wealth. If Allah isn't given new wealth, then do it through your physical ability for Allah has given you both, then strive hard with both our purpose in this dunya is to continuously strive to make this world a
better place so that we do get to the era so that we do get to the agenda. So that we do attain the mercy of Allah subhanho wa Taala it is not going to be by staying in luxurious states the whole time. By being comfortable all the time, there is an element of sacrifice that is required. The prophesied said that he tells us in Seattle La Jolla, that indeed the merchandise of Allah is very expensive. And that merchandise of Allah is paradise, and that will require sacrifice on your behalf and your wealth. So that requires being committed to the Pillars of Islam, that requires waking up in the middle of the night making, dying, praying, that requires reading and memorizing as much
Quran as you can. That means that when you're sitting by yourself, your tongue is busy with a remembrance of Allah subhana wa Tada. It requires sacrifice, that the things that you don't want to do, you strive extra hard to do them. And that is where the struggle and sacrifice is. And that is who the believers are. They are the ones that continue to struggle for the sake of Allah subhanho wa Taala
then Allah subhanaw taala now begins to conclude the Sula. So in Ayah number 16, Allah subhanho wa Taala he tells the people do not think that you have done a favor to Allah by accepting Islam. Do not think you have done a favor to Allah by accepting Islam. But rather it is Allah who has done you a favor by guiding you to Islam. Allah has done us a favor by guiding us to Islam. What exactly does this mean? A lot of times shame on me, make us delusional, you know what, I'm a huge asset to the community. I'm a huge asset to my family. I'm a huge asset to so and so. I'm a huge asset to the on my do so much for the oma here Allah subhanaw taala is reminding us Don't brag and boast about what
you have achieved to Allah, because that was only possible through Allah had Allah not wilted for you, it wouldn't have happened. So here listen, I know what Allah is reminding us that if you have indeed been guided to Islam, then be grateful to Allah subhanaw taala for that, because Allah subhanho wa Taala is the one that should be reminding us, of his favor upon us. Look at how much Allah has given us a look at how little Allah asks in return. All of these things that we were given without asking, right our eyesight, our ability to breathe, our ability to see our ability to touch, our ability to smell, our ability to love, our ability to have families, our ability to earn our
ability to prostrate our ability to contemplate upon the creation of Allah, our ability to hear the Koran, like all of these things are a blessing from Allah subhanho wa Taala that we didn't ask for. Allah just gave them to us, you know, less rather than us so little in return for us from us. So here we are reminded to be grateful for our faith. Now, I want to emphasize one point, again from last week over here is that when it comes to our faith, you have to truly appreciate your faith, not just by saying Alhamdulillah Allah guided me to Islam, but by taking it even deeper by being someone that is truly grateful. And you will not be truly grateful for what Allah has given you in terms of
guidance, until you see what Miss guidance is really like. Now what do I mean by that? I want you to think of some of the common trends we've seen recently. Stupid young kids taking tide pod and drinking it
more stupid young kids doing some song challenge where they put a song on the car, they jump out of a moving car and start dancing. Another stupid challenge based off of a movie, where they put a blindfold on and they try to drive a car. This is what true misguidance looks like. And it is at that time when you understand how much like pop culture infects people, not effects, infects people like a disease like a virus, and Allah is protected you and your family for that from that. Be grateful to Allah. When you see a drunk person that can't even walk straight, can no longer control how they speak, be grateful to Allah, because Allah protected you from that, when you see an
individual that is hundreds of 1000s of dollars in debt, because of their addiction to gambling. Be thankful to Allah that Allah protected you from that, when you see an individual that started off with marijuana went onto cocaine and crack then goes on to fentanyl, and their face is all messed up, their teeth are all messed up, be thankful to Allah subhanho wa Taala that he protected you from that you see an individual that has STDs that has AIDS, be thankful to Allah subhanho wa Taala that he protected you from that. This is how you understand the value of the system of Islam, because it protects you from all of those harms. It is only those things that Allah prohibited you from the
cause all of those things, you stay away from those inhibitions, you'll be protected from those things, you indulge in those prohibitions, then you also suffer the consequences. So that is how you learn to value the Islam that Allah has given you understand the things that allow me to haram and why he made them haram and how they're harmful to us. And the things that allow me to handle how they're beneficial to us. And we should be appreciative of that. So that is something I want to re emphasize that look at all these things with true deep insight, that we're not allowed to make something haram it's because there's something terrible waiting behind the door, you open that door,
it's going to come flooding out. And that is what we see in our society today. And hamdulillah Allah subhanho wa Taala protected us from that.
The number 17.
Actually, what did I want to see over here
actually, is 1617 we did together by number 18. Allah subhanaw taala concludes by saying, surely God knows the unseen of the heavens and earth and God is all seeing of what you do.
Allah subhanaw taala talks about knowing the vibe of the heavens and the earth and seeing everything that we do.
So what we are meant to extract and reflect upon over here is that when Allah subhanho wa Taala talks about knowing the unseen of the heavens and the earth, we are a part of that. So when we are taught to have Taqwa of Allah subhanaw taala, the struggle that we go through internally that no one else knows Allah subhanaw taala knows that the sacrifices that we make that no one else knows about. Allah subhanho wa Taala knows that the suffering that we go through, in trying to hold on to our faith in these times. Allah subhanaw taala knows that the hardship, the calamity that we go through. Allah subhanaw taala knows that. And this ties into the concept of taqwa. People will not always be
able to see or taqwa because part of taqwa is also refraining. So the individual that wants to lash out and seek revenge, yet they refrain from it because that is closer to taqwa. People will not see that Allah sees that. So Allah is reminding us that he sees the unseen of the heavens and the earth. Then Allah subhanaw taala also concludes by saying that while he knows the unseen of the heavens and the earth, He also sees what you do, you also sees what you do. So be very, very careful in the way that you interact with Muhammad sallallahu alayhi salam rasulillah. And with the believers, and even with the non believers, right, be very, very careful in the way that you interact with them. Because
Allah subhanaw taala surely sees what you do. The last subtle point I'll make, and this is truly from the beauty of the Quran. That if you remember last week, we spoke about how certain gerat was revealed between two souls. It was revealed between surah to Tahiti and certain Mandala. That's not how it's placed in the Quran. But in terms of Revelation, it came between shorter and shorter images and the beginning of shorter images Allah, Allah subhanho wa Taala says, called the Sami Allahu colada t to Jeju caffi zoji ha, that Allah subhanaw taala has surely heard the complaint of the wife that came complaining to you about her husband. I shall the Allahu anhu both that verse she says
that the woman came complaining to the professor said and she whispered
So lightly, that even though I am in the other room, I could not hear what she was saying. Yet Allah subhanho wa Taala heard it from above the seven heavens. And it's an interesting connection that this sutra concludes with, Allah sees everything that you do. And the next Shura that Allah revealed, starts off with, Allah hears everything that you say, even the whispers that you make, that no one else knows. So remind you again of that Allah is hearing and seeing of everything that we do. So how would that impact your action. And I always like to give the example of your driving on the road, you see that cop car or cars car on the side of the road, you haven't done anything
wrong. But you become more attentive of your driving your two hands on the wheel, you slow your pace down, you make sure you put your indicator on when you turn, you're not going to cut anyone off. Why? Because you know that maybe that cop car is looking at me. And that's how it impacts you. Similarly, if you have your clean, you have certainty there Allah, here's what you say, and sees what you do. How will that impact our actions? That is a question that Allah subhanaw taala concludes the suta with
I pray that we've just done justice in reflecting over the shoulder. And then Allah Subhana Allah gives us tofik to continue to reflect over the Quran. And then Allah Subhana Allah makes the Koran the spring of our hearts, and then lots of high notes out and gets us ready for the month of Ramadan. That is just around the corner of the month of the Quran, that we're able to increase our recitation of the Quran, our memorization of the Quran, our contemplation and reflection over the Koran, and that Allah subhanaw taala makes the Quran a cure for all of our sicknesses and for all our deeds. And Allah subhanaw taala makes the Quran a guide for us in this life and the next and
that Allah subhanho wa Taala makes the Quran a HUD job for us on the Day of Judgment, Allahu Allah Ameen or some Allah who send them an article in the Vienna Muhammad wa ala alihi wa sahbihi Marine Corps brothers first question is that does you know the rights of a believer extend to financial rights as well and to give these give the example that if your neighbor is in need and needs to borrow money, that even for silly reason you should lend them money. Allah subhanaw taala tells us in the Koran
do not give the foolish people your money. When are taught to suffer hamanako do not give foolish people your money. So that means that if they're doing something foolish, obviously don't give them money for it. But if your neighbor is hungry, then yes, by all means it is a sign of of minor, Cofer that if you're eating and your neighbor is hungry, and you don't share your food with them, then this is a sign of of ingratitude to Allah subhanho wa Taala. So yes, this even extends to financial rights, that if we see someone in need, we should either financially help them, if we're unable to financially help them, take them to a resource that can help them. And if we're not even able to do
that, teach them some skills through which perhaps they can sustain themselves. So that would be my advice over there. Your second question? So the general rule of thumb dimension, something bad about someone is considered backbiting dimension, something bad about someone is considered backbiting. Now, are there exceptions to this? Yes, there are exceptions to this. So for example, if you're seeking advice on how to handle a situation, then it's no longer considered backbiting. If you're seeking help from someone that has the ability to help you, and you tell them something about someone, then that situation, it's not considered backbiting. When it comes to the marital or
financial interests of someone and trying to protect them, then it's all considered backbiting. So someone comes to propose, and they're asking, you know about some source family, you tell them what is true, even though it may be bad, you tell them what is true, even though it may be bad, because protecting someone's marital rights, and financial rights is an obligation as well. They're about to go into business with someone you know, that person is not trustworthy, you should tell them that, hey, this person is not trustworthy, do not go into business with them. Mm hmm. No, you know, him Allah, he mentioned six of them. But all of them become back to this concept of weighing the pros
and the cons, the massala, hand them a facet. And in that situation, protecting someone and helping someone will always be the greater virtue. However, if you're doing it just for the sake of venting, or you're doing it just for the sake of creating conversation, then that is when you should stay away from it. So there's no purpose behind it, then stay away from it. Does that make sense? Very good questions, our sister good. So in that situation, a lot of it will come down to your intention. So I think in those situations where individuals wants to vent, the small tweak you need to make is I'm venting for the sake of getting guidance or advice in return. And if you do that, then it's no
longer considered or liba. Right. Or if you're doing it with the intention of warning someone else that hey, such and such happened to me. If you get too close to this person, it can happen to you as well then warning an individual that is considerably by as well.
So they're doing this with the intention of healing themselves. So I would say that the person that they're doing it to is a is a is a professional service, like their therapist or their counselor, then that's perfectly fine, because their therapist or counselor is not going to be involved in the personal life, and more than likely, they will not know who that individual is, right. So in that situation would be fine. But if this individual is constantly just venting to every person that they meet, then I would say that is harmful. And that should not be done a lot of time not a very good questions. So the brothers question is a very, very interesting question. And that is the ethics of
technology. You know, to what extent do governments have the right to spy upon their constituents and their citizens. So that can be from tapping phones, to monitoring your online activities. And the general rule of thumb is innocence from that matter, that you're not allowed to touch someone's phone, you're not allowed to monitor their online activity. An exception to that is unless you feel that this individual is a danger. And you have evidence to substantiate that you have evidence to substantiate that. So in that sort of situation, the tapping and the monitoring may become permissible at that time. But the general rule of thumb is that no, it is not permissible to do
that, even for a government, even for a government. And this shows us the concept of, you know, moral ethics that are even applicable at the at the highest levels within Islamic governance. Very good question. So the brothers question is that if someone comes asking about a marriage proposal, or asking them on a business partnership, should you share with them what the community says about them? Or your own personal experience about them? And the answer to that is both. You tell them that, hey, from what I've heard in the community, this person is a very respectful individual, and is honored and so on and so forth. But in my own personal experience, I had this negative
experience. And this is what happened, and this is what happens, you would actually do both, you wouldn't just isolate it.
Okay, we have a lot of questions, just take a look at. So the brothers saying that if you've ever been mistreated, you should not be considering this as an opportunity to backlight someone, but rather, you should be patient and, you know, sequence console with Allah subhana wa Tada. And I hope I didn't give that impression that this is permission to backbite if someone wrongs You know, that's not the case at all, you should be patient, you should go back to Allah subhanaw taala. But in the situations that if you are able to fix it, you should fix it in the within the proper channels. And when the proper means by seeking help from the authorities at that time, or if you're grieving, and
you need that spiritual emotional counseling, then it's okay to talk to people about it with the intention of seeking advice and counsel. So does that clock out for pointing that out? Our sister over here? Is it permissible to spy on your children's activities? So for example, they have like an iPad, and you want to see what they're doing? Is that your question? So I would say in that sort of situation,
monitoring their activity in terms of what they're watching, and in terms of the games that they're playing, that is a parental obligation upon you, as a parent, you have an obligation to protect your child from how long. So if you feel that there's a chance that they might do something wrong, you should actually go and check their activity, particularly for young boys, as they get older, with the games and with the stuff that's available on the internet, you should as a parent, it is your responsibility to make sure that they don't have access to that, and that you block that. And if you find that stuff, that you have a conversation with them. So that part of it is permissible. How
about going to their emails, that is completely impermissible, that will only become permissible, if there's heightened suspicion of them doing something wrong. Same thing with their text messages, if you feel that they have a girlfriend, or they're, you know, in an illicit relationship, or something of that nature, tried talking to them about it first. And then if you find other signs that you know what, they're staying up really late at night, you're hearing chattering in the room late at night, you hear them laughing and giggling late at night, you see other signs, you know at home, that they're in this illicit relationship, then at that time, as a parent, you may be able to go and do
that. But before that time comes, you should stay away from that you stay away from that.
Yep. So treat this as a two part question. Number one, you're dealing with a Muslim and a non Muslim you're trying to reconcile between them. The non Muslim is in the right, the Muslim is in the wrong What do you do? You support both of them, you support the non Muslim to get their rights and make sure the injustice is in taken care of. And then you help the Muslim by stopping them in the oppression. And that's what the promises on says on sort of haka volume and almost loan that help your brother, whether he is oppressing or whether you're oppressed. They said O Messenger of Allah, we understand how to help someone that is oppressed, but how do we help someone that is oppressing,
and that is by stopping his oppression. The second part of your question, if you're not sure who is in the right
In these sort of situations, you always go back to the principles of Islam. So if you don't know, go to your local Imam, go to your local chef, tell them, Hey, this is the situation. What do I do in this situation? And in that situation, let them guide you let them guide you through it all out. So the brothers asking, let's just say you're part of a committee of an organization, and you have certain individuals within your organization or within your community that are causing problems. Now, you as a committee are responsible for eradicating any harm that can come to your organization or to your community. Are you allowed mentioning people's names add to that time, I would mention
that the first step should be tried to resolve it without mentioning people's names. If the issue still persists, or people are unsure who or what you're talking about, then then that situation it is permissible dimension names. And Allah subhanaw taala knows best. I will make one last announcement we will conclude next week's holochain shala is going to be a special presentation that I worked on with Dr. Nasir like one of the things that we are often asked about how do we deal with difference of opinion my thumb this says so and so much that's so and so shaky? This is so and so she this so and so I went to the internet and gave me another opinion. How do we reconcile with all
this difference of opinion shows a special presentation that we guys have for you next week in Sharla. It'll be a bit of a longer Hanukkah. So tonight we're finishing at 930 Next week, we'll probably finish at 10 but I promise you it'll be top quality information. So do try to attend to the best of your ability. May Allah subhanaw taala give us tofik and life desert mocha in for attending supine Nicola Hama will be handing shadowline the Highlander stock vehicle to buoy Lake wa salam alaikum warahmatullahi wabarakatuh