Surah Al-Jumu’ah #14 Oversimplifying the Quran and Sunnah
Date:
Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Surah Al-Jumuah
File Size: 20.55MB
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AI Generated Summary ©
The importance of understanding the meaning of the Quran and the need for morality is highlighted. The speaker discusses the importance of humility and researching hadiths, while also emphasizing the need for preparedness. The speaker provides an overview of the first four sections of the Bible and mentions sponsorships for students. The audience is encouraged to visit the sponsorship page and sponsor students.AI Generated Transcript ©
The reason I'm telling you all of this
is, nowadays we hear a lot of,
people say, oh, you have to follow the
Quran and the Sunnah, and what they mean
by Sunnah is Google whether there's a hadith
or not.
Right that's not sunnah
that's a hadith
and to understand how that hadith was applied
so that you understand the sunnah is the
next step.
You can't just look at a hadith and
say now I know exactly what to do.
You understand?
So before we talk about the change in
sequence before we talk about the change in
sequence with Ibrahim alayhis salam there's 2 more
things I wanted to talk to you about
in regards to the book and the wisdom
that I didn't talk about in the last
session. So I'm gonna quickly mention them now.
One way you can look at wisdom
is actually the way Allah describes wisdom in
different places in the Quran. If you take
a look at that you'll see that there's
a difference between what you can call laws
and on the other side morals.
Laws and morals or morality ethics even. Another
word for that can be ethics And the
difference is important to understand. Allah
is something that's very precise.
Okay. Like fasting begins at this time, ends
at this time. That's Allah.
The Salas are at Kitaban No Kuta. That's
a law. It's specific.
In inheritance
who which family member gets gets how much
is a law. So laws are very specific.
Another distinguishing factor with some laws is that
laws when you break them are punishable.
So there are laws that include punishments too,
right? Laws, not every law has punishments, but
some laws can also have punishments, right?
Another important factor about laws you should know
is laws deal with
extremes.
This is also in any society, laws deal
with extremes. Like,
most laws that are written in the books
are not written for normal people. They're written
for criminals.
Right? Because the the law of, you know,
like, controlling your speed on the highway or
the laws against stealing or the laws against
robbery or the laws against murder or the
laws against those kinds of kidnapping and those
kinds of things. Those laws are not written
for normal people. They're written for the most
extreme criminal elements of society. So you'll find
in the Quran, the laws of the Quran
of course deal with all of this. They
deal with specifics.
They also deal with,
you know, punishments in some cases, and then
they also deal with very extreme situations.
So just because you see Allah in the
Quran, doesn't mean that that's meant for everyone,
it's meant for very very extreme situations. The
craziest members of society
need to have some laws on the book
because you never know what human beings are
capable of. You understand? So Allah will say
something that's obvious, that's a crude example but
an important example. Allah
says like it's haram for you to marry
your mothers and your aunts and your daughters
and your you know, Allah says that. But
obviously,
it's obvious for
the vast majority of humanity but some cycles
are out there
that need to be punished if they have
some sickness like that. You understand? So the
laws have to be there to prevent those
kinds of extremes and to actually be able
to punish those kinds of extremes if they
happen. Anyway, so that's a little bit about
laws, but let's talk about wisdom and I
said this time wisdom you can look at
it as morality,
right? So an example of wisdom in the
Quran is walatamshi finardimaraha
walk on the earth with humility,
don't walk on the earth with pride.
How How do you know if somebody's walking
on the earth with pride, or walking on
the earth with humility? You can't have some
Islamic police check, hey,
fix your humble your walk.
No. No. I'm not I'm not walking with
swag. I have a swollen foot. That's why
I'm walking like this.
That's not my gangster walk. That's just, you
know, I have an injury.
Right? You can't check if somebody's walking with
pride.
That's so one of the the first things
you should note about morality is you cannot
immediately catch someone doing it,
or it's, it's pretty much never punishable.
You could obey the law and still be
very immoral.
You could be very unethical person. Allah says
for example, you know, don't raise your voice.
In Surah Al Muqman with a passage on
wisdom,
Allah says, you know,
lower your voice. The the ugliest voice is
the brain of a donkey.
The sounds made by a donkey or a
mule.
Right? So but does does that mean that
if you raise your voice, you've done something
haram. No. You've done something
unethical,
unwise
but you haven't necessarily done something
haram So now we're learning that as far
as our behavior is concerned
Allah expects us to act within the law
and also Allah expects us to act wisely
The problem happens when a lot of people
think all Islam is is halal and haram.
Halal and haram is about the law, but
it's not about what?
Wisdom. So the only question is, is this
halal? Is this haram? Is this halal? Is
this haram? Okay, I saw halal, then it's
okay. No, no, no, no, no.
Halal maybe halal, but they also at the
same time may not be what?
May not be wise, may not even be
moral.
That's the other side you gotta check. Right?
So that's that's another another dimension of it.
Like, I it's a silly example, but, like,
is it halal to eat peanuts?
Yeah.
But is it wise for you to eat
peanuts if you have a peanut allergy?
Probably not.
You understand? So there there is a distinction
between morality and loss. So that's one quick
thing. The other quick comment
in regards to this is about hadith because,
you know, Imam al Shafari said that Hikma
can refer to the sunnah of the prophet
sallallahu alaihi wa sallam. So I wanted to
make a quick comment about
humility
in understanding hadith.
So the thing is,
this analogy will help you. If you look
inside a door
from a keyhole,
like, a small hole in the door and
you look inside, how much of the room
do you see?
Very little. But if somebody looks inside the
room and sees this much and then says,
now I will describe the entire room to
you.
Is that a fair accurate depiction, or do
you have to use a lot of imagination?
A lot of imagine. Okay. Now let let
me ask you another question. If 2 people
are talking
about, like, let's say me and some other
young man are talking,
and he says I have a problem with
my brother, you know, he he's he's this
he's that he's, you
know, he beats me up or whatever. I'm
talking to him. I say, you know what?
Sometimes you should fight back a little bit
or something.
And you walk by and you heard
3 seconds of that conversation.
K? You don't know the beginning of it,
you don't know the end of it, you
know the middle 3 seconds.
Is it accurate for you to take the
convert the 3 second conversation and then say,
you know, inspired by Usid Al Rahman, I
think anytime you meet your brother, you should
beat him up because and I have an
authentic recording of him saying fight back with
your brother
to throw a punch or 2. Would that
be fair of you to do?
No. Because you're not being first of all,
you're not recognizing
that conversations happen sometimes inside a context,
And outside of that context,
you cannot use them.
A doctor and a patient are having a
conversation. The doctor says, you need to eat
this, this, this, and you need to you
need to avoid this, this, and this. Is
that specific to the patient?
Yeah. But this patient is an influencer.
So So he goes after the doctor patient
appointment, he says, Everyone, stop eating this, this,
this, and make sure you take this medication
every morning.
This is authentically researched, based research. Wait, hold
on a second! You can't tell everyone to
do that, because that was specific prescription for
who?
For you! You understand?
Now let's understand what happens in many ahadith
of the Prophet
Sometimes the Prophet is talking to all of
the Muslims,
which means everybody's being addressed.
Sometimes a specific person comes to the prophet
salallahu alayhi wasalam and says, I need help.
Help me with this situation or that situation.
And you'll find many a hadith when a
person comes to the prophet
and talks to him, and the prophet gives
him an answer, alayhis salatu wa sallam. It's
also interesting to note that different people come
and say one of the genres of hadith
is, as someone comes and says, what's the
best thing that I can do?
Right? And another person says the same question,
what's the best thing that I can do?
Another person says, what's the best thing that
I can do? And you'll find in these
different hadith narrations, there are different answers.
It's not the same answer.
If that one person who was told, this
is the best thing you can do, goes
on, by the way, guys, the best thing
you all can do is this.
And the other guy says, what do you
mean? No. No. No. The best thing you
can do is what the prophet told me.
And the other one comes in, no. No.
No. No. What you got to do both
wrong, The best thing you can do is
what the prophet told me.
Guys, sorry for the interruption in the middle
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much.
What do you think is happening when people
come to the prophet as opposed to when
the prophet is talking to everyone? Is there
a difference?
Because when the Prophet is talking to someone
who came to him,
he it is because he's the source of
wisdom in the humanity,
he's first looking at who am I talking
to? What is their situation? What is their
background? What is it that this person needs?
I'm gonna give them a prescription
for them.
They need
this. It is important for us to first
understand is the Prophet saying something
that is meant for everyone or was that
specific to a person? Isn't that important?
Now there's another piece of the Pazayhi, the
analogy I gave you is this much, yes?
There's a conversation happening and the Prophet says
something,
and you're like, oh, there's a hadith, he
said this, like, is this part of a
larger conversation?
Who was this conversation being had with? Did
he have this conversation with other people? Do
we know the whole picture or do we
know this much?
If you read that hadith of the Prophet
it might take you 3 seconds to read
the entire hadith. Do you think the conversation
was just 3 seconds?
Could the conversation have been 5 minutes?
Could it have been 10 minutes?
Could it have been over multiple days? Is
that possible? Is there a lot we don't
know?
Yeah! So some and this is where just
googling, oh I found a hadith, it's in
Bukhari and in Muslim, or it's in
Abu Dawood or Ibn Majah, and therefore that
we should do all we should all do
this. Hold on a second.
You're thinking that the moment you find the
letter,
the moment you find the letter, you've got
it figured out. The Muslims historically never did
this. This is a new phenomenon in the
last century
for the religion's been around a long time
and nobody simply just took a hadith and
said, this is what we're all gonna do.
Nobody was doing this, but because we have
now it's the age of information,
we have access to the glimpse of the
conversation of the Prophet
This is the difference between
the hadith narration
and the Faqeel.
What does the Faqeel do? The Faqeel says,
the Prophet said this
but let's find out who he said it
to.
Let's find out when he said it. Let's
find out where he said it. Let's understand
the the larger context
because without it, we might come to the
wrong conclusion. Is that possible?
Yeah. It's very possible. It's very possible you
might come to the wrong conclusion. It's also
very possible that he was dealing with a
very specific case, and you pretend that you're
dealing with this is about
everyone. The reason I'm telling you all of
this is nowadays we hear a lot of,
people say, Oh, you have to follow the
Quran and the Sunnah, and what they mean
by Sunnah is Google whether there's a hadith
or not.
Right? That's not sunnah
that's a hadith and to understand how that
hadith was applied
so that you understand the Sunnah is the
next step.
You can't just look at a hadith and
say, now I know exactly what to do.
You understand?
And there are other issues too, like if
the Prophet SAW says something,
then of course the Sahaba are the ones
that are listening.
And if they like, I'll give you a
silly example even though I'm not a fit
person, but I I discuss fit with scholars
and colleagues and things.
Grow the beard.
He says, Grow the beard.
Okay, fine. Grow the beard.
That's what Rasool said, I said,
How much should I grow it? When should
I cut it? How much should I cut
the the mustache? What's the length of it?
These these are technical questions. Right?
Well, one way you can go about it
is you could say I found 1 Sahabi
who had this much beard or I found
1
but then you might take Imam Malik's approach
is let's look at how people in Madira
have their beards because they're the people that
lived inspired by the prophet in the first
generation. Or even Abu Hanifa might say there
are 100 of Sahaba that live in Kufa
cause Adi
made the capital of of Islam, Kufa, in
Baghdad.
Right? And there's hundreds of companions that live
there. Let's look at their beers before we
decide
to set a rule on how long beards
should be. That's pretty logical because the Sahaba
wouldn't be disobeying
the Messenger salAllahu alaihi wasalam. But if you
don't know that background, because this is the
fuqaha discussing it, you don't know that background,
you just say, hey, there's a hadith, it
says grow.
It didn't say stop growing.
Keep on going bro.
Just keep on growing
and cut. It didn't say when to stop
cutting, so you keep on cutting.
Right? That's a to me that's a problem.
To me that's an issue because it's not
just about citing, oh, where'd you get where's
your Danil brother?
The Danil bros,
Okay. But the the thing with the the
Danil approach is we're not looking at the
actual context, which is Haday Yohaifa and Hikma.
This is this is against wisdom, and this
is wisdom that the early Muslims had. And
this is something that you should become more
humble to, like, when somebody cites that when
somebody tells me Hadith al the prophet
my first reaction is I don't know yet.
That's honestly my first reaction, I need to
know more,
where did this come from, how was this
understood, What others, you know, narrations are around
this? What is the background to this? Who
are the people involved? Let me get a
little bit more than this before I say
I know.
Because
knowing this much and claiming this much is
arrogance in my opinion.
That's just my personal that's my personal take
on what is what goes against wisdom. Rasool
was taught the law and he was taught
the wisdom. Now let's answer this question about
Ibrahim alayhi wasalam. 1000 of years ago, Ibrahim
alayhi wasalam asked a question, he made dua
to Allah, this wise dua, send a messenger
among my children, futhrouh Isma'e, a messenger. And
1000 of years later from the line of
Isma'e
comes, Rasulullah
On the other side, Ibrahim
had Ishaq.
Ishaq is a Prophet
Hisshaqq
gives birth in his family there's Yaqub,
who's a Prophet Yaqub has a child named
Yuzum, who's a Prophet and
and Rasool tells us, every time a Prophet
died, another one took their place among the
Israelites.
So their side,
the Ishaq part of Ibrahim's family,
Prophet, Prophet, Prophet, Prophet, Prophet, Prophet, Prophet, every
sign, until Jesus,
until Isa. And even when Isa was there,
another Prophet was there with him, ayahyah.
So they were there together.
They were 2 at the same time.
Or even Musa wasn't alone. Musa was with
who?
Halun
And there were other, you know, if they
were from the Israelites,
the ones mentioned in Yaseer, there were 3
messengers at the same time.
Even 3 messengers at the same time. So
that happened. Now,
on the Ismail side,
Allah says, Ibrahim
asked for how many Messengers? 'Rabbana wa Abassihim,
Rasoolah, 1 Messenger.' So Ismail,
1000
of years,
and then,
Musulullah
But from the light of Ishaq,
when Musa alayhi salaam was given the book,
I read the passage to you from Sunnaharaf,
Allah told Musa alayhi salaam and the 70
leaders, look out for al Nabi
al Umbi
Nabi al Umbi
and they and this is important in Suratul
Baqarah. In Suratul Baqarah Allah says that Ibrahim
alayhis salam gathered all of his children,
Yaqub alayhis salam gathered all of his children.
By the way, another name of Yaqub is
Israeel.
This is really important. Another name of Ya'qub
is what? Israeel. So when he gathered his
children, these were the children of
Israel literally, banisrael,
the children of Israel
when he was dying he said who will
you worship and what will you worship after
I'm gone? Lat abudulamimbadi
surutulbaqala
Here's what they said,
we will worship your God and the God
of your of your fathers Ibrahim
and Ishmael
and Ishaq
who did they acknowledge as one of their
fathers?
Ishmael
Ishmael. Later Israelites
dismissed Ismail.
He's from the cursed line, he's not really
a son and all of that, but when
Israeel himself
was dying
and he asked them. What will you worship
after I'm gone? They referred to Ismail
before they even referred
to Ishaq because he's their older uncle, he's
older than their dad. So they went in
age order Ibrahim, Isma'il and then
Ishaq.
And from the line of Isma'il eventually comes
Rasulullah
This is why the Quran says they know
him like they know their own children.
They know him like they know their own
children and they know the Kaaba like to
know their own children because if you how
can you know Ibrahim and not know the
Kaaba? How does that make any sense?
And
Ismail
and Ibrahim built the Kaaba, and after that
Ishaq is born.
Ishaq is younger, he's born afterwards. How is
his haqq being raised by Ibrahim
not learning about the Kaaba? Does that make
any sense?
The house that Allah made him build after
passing all the tests, and his haqq doesn't
know about the Kaaba? That makes no
sense.
So they know.
Now this dua that he was making, he
said to Allah, You Allah, these children, my
child is a Prophet,
and my other child is Allah has promised
him prophecy on that side. So he's assuming
that his children are going to be pure.
All they need is when they hear the
Ayat of Allah, they'll be ready to act
on them. The moment they get exposed to
the Ayat of Allah because who who is
Ibrahim alayhi salam? Ifqala lahurubbuu aslimqala
aslimb tu biwa bi'al. Whatever Allah said to
him surrender, what did he do?
He surrendered immediately, and what did he learn
from his child? He told his child, Inni
arafin banami ani adba huka, I see in
my dream that I'm slaughtering you. What did
his son say? Hold on dad.
What did his son say?
Dad, do whatever you're being told. He's exactly
like his dad. Whenever he hears the word
of Allah, he immediately what?
Obeys
it. So in his mind, when you hear
the aat of Allah, then you're ready to
learn what Allah tells you to do, and
you'll do it.
And yes, over time we should make sure
that we remain cleansed. Cleansing was not a
prerequisite
for obedience
in his experience.
Because he's got these pure kids. He's got
himself, he's pure of heart, and his child
is pure of heart.
So he makes the dua from the best
way he could think from the human perspective.
Allah answered his dua,
but Allah answered his Dua
by perfecting his Dua.
The human being asks to the best of
their ability and Allah takes his he takes
every element of his prayer and answers it,
but perfects it.
He says though you asked for the right
things, but I'm gonna give you the right
order of things that only Allah could have
known and which is
All of these ayats connect with the ayah
we're studying. For example, Al Azizul Hakim in
Surat Al Baqarah connects with Surat Al Jumu'ah,
doesn't it?
And then in the next ayah Allah says,
will you Ali Mukum in the second ayahaka
in ayah 151, he ends the ayah by
saying, will you Ali Mukum madam takulu ta'adamun,
he teaches you what you couldn't have known.
Well, you couldn't have known because you were
Umiyyin
and Umiyyin is mentioned where?
So, Tujua is connecting to that too And
then in the last one, Laqadman Allahu 'Aal
Mumineen Allah has done a huge favor to
the believers,
when He appointed a Messenger among them. So
in Adir Imran he before he mentions these
4 steps, he mentions that Allah has done
them a huge favor.
Guess what's coming in the next ahi, 2
aisles later in Suratul Baan Suratul Jum'ah
That is the favor of Allah, He gives
it to whoever He wants. So Adir Imran,
Baqarah 151, Baqarah 129 all tie into Surat
Al Jum'ah in one way or the other,
the ayah that we're we're learning from.
And so we conclude this with
even though they had been clearly
clearly lost. Now Allah is going to now,
in the next ayah open up
the future plan of the Ummah. And that's
what we're I'm really excited to discuss with
you guys tomorrow. Inshallah, we'll not only will
we finish
the first section of the Surah tomorrow, we're
also gonna start section 2 tomorrow. So I'm
gonna give you an overview of the first
section, which is the first 4 ayat of
the surah. 2 are done today, 2 will
be done tomorrow insha'Allah and then we will,
get an overview and begin the the the
parable portion of the surah. So that's my
duds for the day
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