Surah Al-Jumu’ah #13 Studying The Quran is Not Enough
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Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Surah Al-Jumuah
File Size: 36.04MB
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AI Generated Summary ©
The importance of mindful recitation of the Quran for spiritual and mental health is discussed, along with the use of "naive" and the law of weight. The speakers emphasize the need for personal growth and the importance of following laws and behaviors in life, including following names and behaviors. They also discuss the importance of following the right names and behaviors in life, including the church Bayina TV. The video introduces a sponsor for students to learn about Bayina TV's meaning and value.AI Generated Transcript ©
So there's a young lady sitting here who's
struggling with the hijab,
and we say, oh, you know, these
some sisters man, they don't even
Astaghfirullah.
Bro, you don't get up for Fajr every
morning, which was revealed much sooner.
What I'm trying to tell you is, Allah
didn't just give us a set of rules.
The Quran is not a book of rules,
it's a book of transformation,
and transformation
takes time. That's why the transformation of the
companions
was compared to the growing of a tree.
Before you begin this video, just quickly
wanted to let you know that so much
of the work on the Quran has been
completed on Bayina TV. I want you to
enjoy systematically studying the Quran from the beginning
all the way to the end in brief
and then in great detail. And to do
that, I'd like for you to sign up
on bayyanatv.com.
And once you appreciate what's going on in
Bayyanatv,
want you to become an ambassador for it
and share that subscription with friends and family
and give it as a gift also. Thank
you.
An important question that was asked that I
didn't get to address is when you start
studying the Quran even for example when you're
learning the Quran with me or you're listening
to duros of the Quran from somebody else
or
anything, that is actually essentially an intellectual
exercise. Even if it's if it's if it's
cleaning up your thought process, it's an intellectual
cleansing. But what about spiritual cleansing? What about
the heart feeling more connected to Allah? Right?
That's a separate thing. You might you might
not feel
spiritually more connected
just because you're listening to a bunch of
lectures or learning a bunch of stuff
and, you know, studying a bunch of stuff.
Those are 2 separate things, and they're equally
important, actually.
The spiritual cleansing is as important as the
intellectual cleansing. So what about the spiritual cleansing?
In my view, the Quran has described the
first level of spiritual and the most powerful
level of spiritual cleansing
is mindful
recitation of the Quran.
Not study of tafsir and tadabbur, which is
a separate thing, but a mindful recitation of
the Quran
is actually itself something that brings the heart
calmness.
When the Ayatah recited on to them it
increases them in Ivaan.
They feel something in their heart when they
recite and you know I could study the
Quran
all I want. I tell you even if
I'm studying, like for example I'm spending a
lot of time studying surahul jum'ah nowadays
with you guys,
which is a different experience.
But when I just at the end of
the night, I just sit there and I
just recite the Surah,
just recite it.
It's a different experience
because the study and the note taking and
the PowerPoint slides and all that stuff that's
up here.
Are you just sitting and reciting to God
and you're just standing in prayer, you're reciting
to Allah? That's not here. Where is that?
That's here. And you do it maybe you
do that and you don't feel anything. Maybe
you recite and you don't feel anything. But
you know what? You keep reciting and you
keep reciting, and you keep reciting because recitation
is like it's drilling through the layers of
your hardened heart, and eventually it'll break through.
You will feel something, but you gotta stay
at it. (3:5)
It could be that you don't feel something,
and that's okay. That doesn't mean it's useless.
That means you just have more work to
do, inshaAllah. But recitation
and even listening to recitation
is actually a spiritual exercise,
You know, and then once you become mindful
of the ayaat and you listen to them,
it's a very powerful exercise. There are surahs
that I've studied for years years years, and
then I hear somebody recite them and feels
like I'm hearing it for the first time.
And it's so moving for me to just
hear those words. Right? And that's the power
that Allah's words has. So that dikr is
actually something Allah has mentioned many places in
the Quran. And
just think the words that you're reciting when
you're reciting Quran, the words that are coming
out of your mouth
are words that were sent
from above the 7 heavens
and
there was a time when these words were
being delivered
by Jibril
to Rasulullah
and now you get to say from your
mouth the same words that were coming out
of the mouth of the prophet himself, salallahu
alayhi wa sallam. Right? So it's the word
of Allah, it's the word of Jibreel, and
it's the word of Ibn Rasool Allah salallahu
alayhi wa sallam by extension
that's coming out of your mouth now. It's
a very profound spiritual thing that we're doing
when we're reciting the word of Allah,
verbatim.
Okay.
So
understanding the
connection between al kitab and al hitba. Let
me talk to you a little bit about
the word al kitab. Kitab is used in
the Quran in many ways. The word is
used in many ways. So the phrase means,
he teaches them the book. Literally it says,
it teaches them the book. But what does
the book mean? Any decree of Allah,
like Allah decreed it should rain,
or Allah decreed somebody should die. This is
also Allah's
Everything that Allah has ever decreed is in
a kitab also.
Or Right?
So, this
is one part of the meaning of kitab.
But, there are other meanings of kitab.
Kitab also means any
particular command of Allah to His slaves.
Okay?
Or any rule that Allah established.
Allah has declared that my messengers will win,
always.
I and my messengers will always win. Now,
kitab the meaning of kitab that's relevant here,
because you know the first part said,
which is he recites the ayat, which is
clearly the Quran. Right?
Is the Quran.
And by way of the Quran, he is
purifying them. So that's also kind of a
reference to the Quran along with the company
of the Prophet sallallahu alaihi wa sallam.
Then he teaches them the book, and of
course, which book?
The Quran. So why is it saying 3
different things for the same book? It's because
we have different relationships with the book.
We need to get exposed to the book.
We need to develop a spiritual connection to
the book. We use a Kihei.
We also need to understand the book,
the part of the book that has Allah's
laws and decrees.
Actually, kitab also means laws.
So Allah uses, for example, Kitabullahi Alaikum,
the law of Allah that's binding on you.
Kitabullahiqumusiyaqumu
It says the fasting was written
on you. That doesn't mean written on you.
It actually means fasting was made law over
you. When something is written, it actually means
it's become
law. It's it's permanent. It's it's just part
of the constitution.
That's the kitab.
So here, one of the meanings is, he
teaches them the law.
He teaches them the law.
Now,
I told you there's a subtext to these
Surahs, and especially this Surah. The Israelites were
listening, and the Jews, particularly, were people of
the law.
They believed in Al Kitab. In fact, that's
one of the ways they describe the Torah
is the laws.
Okay? They the it's essentially laws for them.
And
one of the criticisms that you find the
the the conflict between Judaism and Christianity,
if you study the life of Jesus,
is actually that they became people who only
concerned themselves with the law.
They were only concerned with the law.
And
the the there's 2 things I'm gonna teach
you today, the letter of the law and
the spirit of the law. That's where I'm
gonna focus our conversation.
I'll make it super simple. When a judge
has a court case in front of him,
and he's about to judge some teenager or
whatever. Right? You guys still you seen those
viral videos with that really nice judge in
America up north?
I was like, so what did you do?
What did you do?
Tell me about yourself. Are you gonna do
that again? You're not gonna do it again.
Right? He's a nice guy. Okay. You'll go.
You go.
You know you know what I'm talking about?
The supernights
okay. He's also he's judging people by the
law, but when he looks at their situation,
he looks at their difficulties,
then he's applying what?
Wisdom.
He's actually applying
wisdom. So there's there's law, but there's also
wisdom.
And another judge could say, I'm gonna throw
this kid in jail,
or I'm gonna find him, and I'm gonna
do this or that or the other. They
would still be applying the law, but there
will be less use of what?
Wisdom. So what does wisdom do?
One of the applications of wisdom is when
should we apply the law and when should
we not apply the law in the strictest
sense?
Who should we go easy on?
Who's not ready for this yet?
Where does it fit? Where does it not
fit?
So circumstantial
application.
You know? Somebody comes to the prophet and
asks,
I'm I'm ready to become Muslim, but I'm
only gonna pray 2 prayers. How many prayers
we have in a day?
He says, Ubayi ruka'ala salathein. I'm gonna I'm
ready to pledge Islam. I'm only gonna pray
2 prayers. Well, the law of Islam says
what?
How many prayers?
5.
But the prophet says, okay.
And he takes shahada and he walks away.
And now Sahaba are thinking, is there a
new discount program we didn't know about?
No. Because when he prays to, he will
realize the sweetness of the prayer, and he
will evolve into what?
5. But if you just say 5 or
0,
because Islam is all or nothing,
then he's not not even gonna accept Islam.
You understand?
He has to go step by step. That
is not just the law, that is also
what?
Wisdom.
Aisha says
that if the first thing Allah revealed was
don't drink alcohol,
we
would have responded,
We swear to God we will never leave
alcohol.
That's what we would have responded.
Well, that means Allah exercised wisdom in when
He revealed the Law when people were ready.
One of the most fascinating
aspects of law in the Quran
is the law of how women should be
dressed. That's also a law in the Quran.
The Quran was revealed over 23 years.
Both men and women were becoming Muslim from
the 1st year.
Right?
Allah could have revealed now that you're Muslim,
you should wear hijab in which year?
Year 1. He didn't. Year 2.
Nope. 3, 4, 5, 6, 10,
12, 13, 14,
15.
Now we're in Badida.
The battle of Badr has already happened,
and no loss for what?
No loss for hijab.
No loss for khimaar,
no loss for jilbaab.
Near
arguably after Uhud.
After Uhud,
and between, you know, around the time of
Surat Al Aghaab, the battle of Uhzab, that's
when Khimar and Jilbab
are revealed, Surat Al Nur and Surat Al
Aghaab are revealed. The question is,
these women were Muslim from the time early
on,
from the time of Khadija radiAllahu 'ala.
Onwards, there are people that have women that
have accepted Islam,
and they are not being told to wear
the himan. They're being told to sacrifice their
lives and leave and make hijrah with the
prophet
which is a big ask,
but they're not being told to what?
But Allah decided when to send that. He
says
He says We broke up the Quran, we
divided it up so you could read it
to the people at the right time.
So Allah decided what's the right time to
tell them about how they should dress.
16 years since the start of the coming
of the Quran.
When does Allah reveal something? When
he gives because, you know, the word is
really important.
Teaching
teaching is about a curriculum, isn't it?
If I'm gonna teach you calculus and you
don't even know how to add 1 and
1,
I have to start with the basics, don't
I? I have to start with Math 101,
and get you to eventually take steps until
you're ready for calculus.
Allah decides which laws
are you ready for and which laws you
are not ready for, and maybe that has
to do with how much
has happened.
And they get to a certain point, now
they're ready for this law.
Then there's some now they're ready for the
next
law. Now they're ready for the next law.
You understand?
And so these these laws that were revealed,
they were revealed at a particular time. Now
I'm not saying that now we should follow
Islam chronologically.
I just accepted Islam, so I have about
17 years before I wear hijab.
Right? Or salah was revealed after, you know,
arguably after 10 years, the 5 prayers, or
at least after 5 years, so I have
another 5 years before I start praying 5
times a day. That's not the argument that's
being made.
The argument isn't what is and isn't the
law.
The argument is a human being,
they need time to grow and to mature.
Human being needs time,
and you need to allow people time so
they can mature. Like, if you had a
younger brother
who was drinking and gambling and doing all
that stuff, and he wants to change, and
he says, okay, okay, okay, I'll come with
you, but I'm only coming to Jum'ah.
And you say, no,
5 or nothing. Islam is in
the Allah Allah wants complete surrender.
You know? Enter into the surrender of Allah
completely.
All or nothing.
Who's come to Jum'ah? What do you think
that's gonna do?
Is he gonna even show for Jum'ah?
No. Because you're expecting the kitab without what?
Without hikmah.
Hikmah actually means that there's, you know, and
we know in real life there are situations
like that where you can't expect someone to
transform overnight.
Allah didn't even expect a transformation from the
companions overnight.
So there's a young lady sitting here who's
struggling with the hijab
and we say, oh, you know, these some
sisters, man, they don't even
Astaghfirullah.
Bro, you don't get up for Fajr every
morning, which was revealed much sooner. And
Allah even says,
The Quran of Fajr is going to be
witnessed.
That's what Allah says about Quran of Fajr,
No astaghfirullah there.
Right? So can we what I'm trying to
tell you is, Allah didn't just give us
a set of rules. The Quran is not
a book of rules. It's a book of
transformation,
and transformation
takes time. That's why the transformation of the
companions
was compared to the growing of a tree.
That was actually compared to because a a
a seed needs water, needs to be matured,
needs to grow. By the way, yuzaki also
means to help mature and to help grow.
And when you grow enough, then you can
handle certain kinds of laws. So that's something
we have to internalize about the law. It
takes time for one to learn it. It
take time it takes time for one to
apply it. And we should allow that leeway
for someone to learn
and apply the law.
This also teaches us that, you know, some
students because the analogy the the wording used
by Allah is teaching. The Messenger teaches.
Some people
are fast learners, some people are slow learners.
Is that not true? Isn't that a reality
of teaching?
Some students are older students, they're senior students,
and some people are new students. Is that
not also true? Can a teacher expect the
same
application
from all of his students or her students?
Does that ever happen?
That's just that negates education. Any one of
you that knows anything about education
knows you have to identify where your student
is. And if you really want them to
develop, you need to identify what's the next
step for them, and then what's the next
step for them after that, and you have
to give
You need to give them one little bit
at a time. This is why the Quran
was revealed stage by stage by stage. It's
not just laws, it's actually development.
So this
is mentioned after.
Then there's another dimension to this, of
of al hikmah. What I want you to
know about al hikmah
is also
something called and I want you to if
you're taking notes, you should write this down.
There's something called the letter of the law
and the spirit of the law. There's 2
things. There's the letter of the law and
the spirit of the law. K?
And what that means
is that
every law of Allah has a purpose.
There's a reason you were given that law.
Like Allah says, You were given the law
of fasting so you could get taqwa. So
the letter is, fast from Fajr until Maghrib.
That's the letter of the law, the technicalities,
and the spirit of the law is getaqwa.
The letter of the law in the prayers
is here's the time for Fajr, here's the
time for Duhr, here's Asr, here's Maghrib, here's
Zisha, here's how many rakas you should pray,
here's how you make rukuor, here's how you
make sujood, that's all what what part of
the
law? The letter of the law, but Allah
says,
establish prayers so you can truly remember Me.
What's the spirit of prayer?
Remembrance of Allah. And there are other spirits
of prayer,
prayers stops you from doing evil and shameless
things.
Prayer prevents you from falling into evil and
shameless things. That is the spirit of the
law. So there's always the letter, and there's
the spirit. The these two things are now
so
the outside of it
is you could see the letter of it
on the outside,
and there's a spirit of it on the
inside. Like for example, even the law of
hijab for women
has a letter, here's how you should wear
it, here's what you should do, Here's the
garment you should wear. That's in Surah Al
Noor and Surah Al Azaab. And then in
those same Surahs, Allah will not just tell
us, okay, here's the letter. He'll also tell
us, here is the what?
Here's the spirit, which if you're interested, study
Surat An Nur. I've done a series on
Surat An Nur on that subject. It's pretty
juicy actually.
What is the spirit
of the khima?
What is the letter of the prohibition of
alcohol? What is the spirit of the prohibition
of alcohol? So every law has the letter
and
the spirit. One way you can think about
this is, the letter of it is
and the spirit of it
is
and
Al Shafi'i
became
famous for one of his opinions, which a
lot of scholars after him adopted that opinion.
They said the kitab refers to the Quran,
and al hikmah refers to the sunnah of
the Prophet sallallahu alaihi wa sallam. Okay? That
was his opinion, and it became extremely popular.
Though there is a lot of merit to
that opinion, because Hikma also in Arabic means
beneficial knowledge that you act upon.
So in that sense, the Quran is the
theory, and the Sunnah is the what?
The practice of the Prophet
So in that sense, the theory and the
practice,
And of course, the practice also is, when
do you apply it? When do you not
apply it?
Right?
When do you how do you apply the
law of Allah?
Like a woman who comes and says punish
me, I have committed adultery and the prophet
says go away.
Right? He told her go away. Don't come
don't don't get punished.
I don't want you to get punished. Like,
he sent her away. Or some Sahabi who
said, I have a head injury, but I
need to according to the law, I have
to take a shower, I have to take
a bath. Should I take a bath? And
the people around him said, Yeah, of course
you should take a bath, it's the law.
So he took a bath, and his infection
got worse, and he died. And the Prophet
was upset with them for imposing the law
on him because it lacked what?
It lacked it lacked so that that's Sunnah.
Right? So the Sunnah shows you when to
and when to and how to apply the
law. Right? So that makes a lot of
sense. But what's interesting is, that is not
the only position on the law,
or on rather on wisdom.
Wisdom is used in the Quran, like I
was telling you, there's all PhD thesis on
this, but wisdom is used in the Quran
for prophets before the Messenger of Allah SAW.
So it's used for Ibrahim alaihi sallam, Allah
gave him wisdom.
It's used for Dawud
and Isa
that they were given wisdom.
It's also used for
Luqman who is not a prophet
It's also Allah even says, He gives wisdom
to whoever He wants.
He gives wisdom to whoever He wants. But
in these ayaat, what I want you to
understand is something we're gonna learn from the
story of Isa alaihis salaam.
Allah says about Jesus,
Allah will teach him the book and the
wisdom, same phrases here, book and wisdom,
and then he says he'll teach him Torahat
and Injeel.
Was the laws.
Was the laws, and Injeel was the what?
Wisdom, and actually if you study it carefully,
you'll find was the letter of the law
and Injeel was the spirit of the law.
Why are you following this? What's the point
of
it? What's the point of it? So let's
understand why this is really important. What happens
if people become only concerned with the letter,
and other people only get concerned with the
what?
Spirit. And this happens in the Muslims too.
This happened before us, it happens among us.
If you're only concerned with the letter, all
you care about is the fatwa.
That's all that is it halam or no?
Is it halam or no? Just tell me
if it's halam or not. I just need
a fatwa. That's it.
You're only concerned with the ruling.
That's all that matters to you.
When that happens to you, your religion is
reduced to just these rules without any what?
Without any spirit.
And you don't realize
that your as your spirit starts becoming dry,
and you start becoming
spiritually disconnected,
you might be following the laws exactly,
but you might become a really terrible person
at the same time,
even though you're following the laws exactly.
So you're praying perfectly, the way you stand,
oh my God.
It's like, oh.
And the person next to you, you can
tell their hands are in the wrong place.
The ruku wasn't exactly 90 degrees, you
checked. Their hands in sajda should've been here,
not here, all technically,
perfect letter of the law.
But the purpose of the prayer was what?
Connect to Allah?
The a'at we're talking about for example, the
a'at we're describing how you should be forgiving
towards the family so
the guy phrased and he's the letter he's
concerned with the Imam when he said Tasfahu
his Saad wasn't Saudi enough
and the fa wasn't light, and the was
Tasfahu. He should have said Tasfahu.
Tasfahu.
For InAllaha,
The Nuwal, he didn't do a duaam long
enough.
You know, you're that because the the should
be perfect,
and the ruku should be this way, and
the salaw should be this way. Technically, he's
concerned with all of that. And then after
he's done with the prayer, he's having a
nasty argument with his wife at home
over something small.
While the ayat that he heard in the
salawar waintafuwatastaa'awatafee
wa intafuwwatastarawatafi'uwwfa innallahu gafurruraheem, If you pardon, overlook,
let it go, Allah is forgiving. Do you
understand what's missing? The letter is all there.
What's missing?
The spirit is gone.
The spirit is completely gone.
This is and then what happens with the
letter is when you're so focused on the
letter, here's the next thing that happens. You
become very concerned about certain laws,
and you completely become blind to other laws.
So
salah, you know, clothing, appearance,
fasting, rituals,
the meat better be halal. Where'd you get
the meat from? It better be halal. This
is halal. You better have seen the animal
die in front of your eyes
before you invite me to the barbecue.
I am not eating at your house.
Super strict on the kitaat. Got it. Great.
That's taqwa of Allah.
That same person
tells
if it's a woman, she tells
her her sons
you know, for example, if a woman's divorced,
she tells her kids,
I don't want you talking to your dad.
What?
Wait. Allah says you have to keep family
ties. Yeah. I don't care.
When it comes to family matters,
there's no law of Allah.
When it comes to prayer, exactly the law
of Allah. When it comes to halal food,
exactly the law of Allah.
When it comes to backbiting, no law of
Allah.
This one is this way, that one is
that way.
After the salah is done, you per prayed
your perfect prayer,
Yeshiq I wanted to talk to you about,
this brother at the masjid.
You know about her?
No, that's that's Ghibah bro.
That's Liba. No, no, no. This is Amr
Bil Maroof and Nahi Anil Munkar.
These are the games people play with the
law of
Allah. So when Allah says, He put them
together,
What that teaches us is the law should
never be separated from the
wisdom. And then on the other extreme some
people say, Oh look at these people, their
beards are they're so worried about how long
their beards should be, and how high their
pants should be, and what how they should
wear the hijab, and how should they do
you know, how the animals should be, but
look at how mean they are, and how
rude they are to their family, and
know, how they cheat people in business.
They do all these other things.
So you know what? They have law but
they have no wisdom. I'm a good person,
I'm a moral person, I follow the wisdom.
Even if I don't follow the law, I'm
still a good person.
So some people become all about the law,
other people become all about the
wisdom, which is exactly what happened to the
Jews and the Christians.
So Jews became all about the law, and
the Christians became all about the
wisdom. So they don't follow any of the
laws. They got rid of the laws.
The the dichotomy happened. And this dichotomy still
exists among them, and it came inside the
Ummah.
And Allah sent his final Prophet sallallahu alaihi
wa sallam, and gave him a revelation
which never lets him separate the law from
the wisdom in every ayah.
Every ayah that has law has wisdom in
it too.
Now before our break,
I wanna ask you what al Malik means.
Which eye is that from?
1st eye out. Okay. Let me ask you,
what did I say about the king?
A kingdom is recognized by what?
Its symbols. Very good. You remember. Excellent. Okay.
What does it mean?
The holy, the pure, the source of all
purity. You remember that discussion? Okay. What does
an Aziz mean?
A powerful,
the authority,
the one who cannot be overcome, the governor.
Good.
Good.
The ruler,
Al Hakim,
The wise and the wise judge.
Four names of Allahayas.
Okay. We're not on ayah number 1, we're
on ayah number 2, aren't we?
What's the first thing the Prophet does?
He introduces them to Allah's symbols, Allah's Ayat
Allah's ayaat.
And a king is known by
his ayaat.
What is the second thing the prophet does?
He
purifies them.
What was the second name of Allah?
The pure.
What is the third thing the prophet does?
He teaches them the law.
Where does the law come from?
It comes from the authority.
So if you don't have authority, you can't
have law.
And what's the last thing the prophet does?
He teaches them what?
Where does wisdom come from?
Al Hakim.
You see what Allah does?
Does?
Somebody asked me earlier today, why is it
in this order?
Well,
it's as if the process of the prophet
sallallahu alaihi wa sallam is bringing to life
the sequence of the names of Allah in
people's lives.
Actually, the Prophet's mission is to
create the reality of Al Malik Al Qudusun
Aziz Al Hakim.
And when you do that, you really have
to swear.
You truly have
to. K? So this is a, just a
a small,
taste. What time is Maghribir, by the way?
Just wanna keep track.
9:20?
Okay. Okay. I will take a little bit
more time.
4 steps.
You'll notice the first two steps are spiritual,
and the next two steps are intellectual.
It's also really cool.
The first two steps are you're hearing the
ayat, the ayat that being recited, cleansing. It's
a it's a it pushes towards the spiritual
and the hearts, and the next two steps
are cleansing the mind.
Right? And so it's actually the hearts and
the minds, all of them are they get
covered in these phrases.
But this last part,
Arabic students might be interesting interested to know,
this in is not in this
does not mean if.
It does not mean if. And how do
we know it doesn't mean if? Because there's
a
when the is there, that guarantees that's not
an that means if. So this actually is
a short version of In Nahum.
In Nahum. So the translation of in here
will be, and certainly
before this for a long time before this,
they were lost in obvious misguidance.
Meaning these Arabs,
to whom the Prophet came for a long
time, they were completely, utterly lost. I'm gonna
tell you a little bit about the word
lost, and after the salah, I'm gonna actually
explain to you, maybe I'll get started on
that now, explain to you the relationship between
this ayah
and Ibrahim alayhis salam, which is extremely important.
We can't move from this ayah if we
don't understand its connection to Ibrahim alaihis salam.
So let's first talk about the word balal,
which come commonly gets translated misguidance.
We use this word also in Surat An
Fatiha, rayrunu Abdulbi'alayhim.
Right? A balal is water. So if you
have a large rock, like a flat surface
rock, and you don't even know that water
is running underneath it, and there's no way
for you to access that water. So that
water is there, but it's no good for
you because you can't access it because of
the giant rock. That kind of water is
called balal, meaning it's there, but it's lost.
Unfortunately,
it cannot be taken advantage of. In Baladin,
are stones found like, people wanted to use
rocks for building, but sometimes the rocks were
so deep down in the bottom of the
valley, they're there, but they're useless
because you can't bring them out of the
valley back to the village, because they're way
at the bottom of the canyon. Right? So
they are because
Similarly,
when something gets hidden or lost,
And if you yourself get lost,
in a sense getting lost also becomes getting
useless.
Right? So, and that's why the word dalaal
is used.
Actually also means,
when something is lost in something else,
like water that is in the milk, but
they become inseparable, that's also called balal.
So you can't distinguish one thing from the
other, they become mixed with each other. So
the idea of balal mubin also means you
had mixed all kinds of things with each
other.
You had the Arabs had some parts of
the Jewish religion, some influence from the Christians,
some influence from the religion of Ibrahim alaihis
salam, some in from some other pagan societies,
Greek societies, Roman societies.
They mixed all these different religious traditions into
1 hodgepodge religion.
All of it mixed together like water and
the milk.
Right? That's Duaal also, confusion. And one of
the names of the Quran is Furqaan.
You might know that. One of its names
is Al Furqaan. You know what Furqaan means?
Separation.
So Balal is everything mixed together, and Furqaan
is
separation. And by the way, if you look
at the the wording ayaat,
actually means to purify, meaning you separate the
filthy from the clean,
which is literally what cleaning is, purification is,
is to separate those things from each other.
Okay. So I'm gonna introduce this to you,
and inshallah will talk about this, after the
the salah a little bit.
I'm so excited that we can move on
from I number 2 soon.
I think, yeah, the rest of it should
go rather quickly, inshallah. Anyway, so
the first time we hear about this phrasing
of 4 items
Happened 1000 of years ago when Ibrahim alayhi
salaam built a Kaaba.
When Ibrahim alayhi salaam built a Kaaba, he
spoke to Allah. And he said,
he was standing with Isma'il.
This is really important. He was standing with
who? Isma'il. Okay. Does he is Ibrahim only
have Isma'il as a child? Does he have
another child?
Ishaq will be born later.
Okay?
Ishaq is a little bit later. So he's
standing with young Ismael.
They finished, you know, they were he was
supposed to be sacrificed
and he passes that test, and now he's
taken, now that they've passed that test, now
Allah has assigned Ibrahim alayhis salaam to build
the Kaaba along
with Ismail, and they're building the Kaaba.
And when they're building the Kaaba together,
they make a dua together.
So Ibrahim and Ismael make a dua together.
They make dua about their own children.
So if they're children of both Ibrahim and
Isma'il, it means from the children of Isma'il.
This is important because later on Ibrahim will
have which child?
Ishaq.
This dua is not about the children that
will come from
Ishaq. Because this dua does not combine Ibrahim
and Ishaq, this dua combines Ibrahim and Ismael.
How do we know it combines them? It
says Rabbada, our master. Who's the our referring
to? It's not my master, it's our master.
So who does it include? Ibrahim and Ismail.
If you study the ayat before 129 in
Baqarah, you'll see why it's Ismail
Okay. So what prayer did they make? They
said,
Raise among them a Messenger, raise in their
midst a Messenger from among them. Does that
sound familiar to today's desire?
1000 of years ago, these 2 made a
Dua'a Allah, this barren desert where we putting
this house together,
and these people that have settled here
raise in their midst a messenger who comes
from among them.
He will read your ayat to them. Does
that sound familiar?
Then they said, Listen carefully,
He will teach them the law,
and the wisdom. Does that sound familiar?
And he will purify them.
Does that sound familiar?
Okay.
This is cool.
Aziz al Hakim. You are ultimately
the
Al Aziz Al Hakim.
Check this out. In the ayah we're studying,
the next ayah is going to be
and the ayah before ended also
And 1000 of years ago,
Ibrahim and Isma'id made a dua, and in
that dua, what names of Allah did they
call him with?
Al Azziz Al Hakim. K?
But there is a difference. Did you notice
a difference?
The order has changed.
There were 4 items. If you call them
a, b,
c, and d, it seems like a, c,
d, and p.
Use a is at the end now, it's
not in the beginning.
You see that?
Okay. Another ayah in the Quran, sootulbaqara
Now Allah is talking. This is not Ibrahim
talking and Ismail, now Allah is speaking directly.
Allah says
this is how we have sent in your
midst a messenger from among you
He is reciting on to you our
and He is purifying you
and He is teaching you the law and
the wisdom
He's teaching you what you couldn't have known
yourselves.
Does that sound familiar?
Same order as what we study today?
Okay, let's look one more place. This is
the 4th time now. The first time is
the one we're looking at, but this is
now the 4th time, Alimran. LakadmanAllahu
aalwumineen.
Allah has certainly done a favor on the
believers.
When He raised a Messenger from within themselves,
in their midst.
Sound familiar?
Even though they were utterly lost before this.
They were completely lost in misguidance before this.
Four times this ayah occurs.
And
3 of those times, Allah is speaking.
One time, who's speaking?
Ibrahim and Ismail are speaking. And the one
time that Ibrahim and Ismail are speaking is
different,
and the other times are different.
And
the thing is, we have to
the tasks we have in front of us
after the salah,
why are they different?
And what is the connection to this with
what we're studying in the rest of the
Surah also, to what Ibrahim alayhi salam said
those 1000 of years ago alongside our father
Isma'il alayhi salam. So we'll stop with that
and inshallah take a break for
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