Surah Al-Jumuah #15 Islam’s Call Beyond Borders and Cultures
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Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Surah Al-Jumuah
File Size: 39.50MB
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AI Generated Summary ©
The importance of converting people to a new religion is discussed, including the success of Islam in reaching people who know the most of the other religion. The spread of Islam outside of the Arabs into other cultures is also discussed, along with the concept of the mother in the Bible and its implications for the spiritual and political world. The importance of learning the language of the university to get a job and communicate with other cultures is also discussed, along with the use of words like "has" and "has" in religion and the connection between individuals and their culture. The speaker also discusses the benefits of working in a culture and helping others learn from their experiences.AI Generated Transcript ©
Because usually,
when you're trying to convert people to a
new religion,
you're trying to get the least knowledgeable people
because they're easier to convert. So you might
go into the villages
where the very poor people are, give them
some food, and then invite them to your
little religious gathering, and easy to convert, which
is by the way, some religions do that
nowadays too. Right? But they won't go to
the cultural capitals or the learning capitals. They're
not gonna go to the universities. You see?
This is one of the things that makes
Islam unique. The Quran wasn't challenging the people
who know the least of the other religion.
The Quran was inviting the people who know
the most of the other religion.
We move on from the 2 core ayat
of the Surah the first two ayat of
the Surah now
and the 3rd ayah of the Surah is
actually grammatically
connected to the 2nd
ayah. So this happens in the Quran where
you may have multiple ayahs but actually there's
still one sentence
Right? The easiest example of that is
is actually 1 sentence.
Grammatically it's one sentence. Similarly, is
actually one sentence. It's not multiple sentences.
So, there are multiple ayaats, but there's still
just one sentence.
So, the same thing happens here,
is actually from the previous aya. You notice
grammar students will notice the first word here
is akhareen
which is not in the rafar form,
Had it been
you could argue that this is a new
sentence.
But because it's it's
the the Nasub's condition of it is impacted
by something that came before. And this is
this might sound alien to some of you
that haven't studied a little bit of Arabic
grammar or
Arabic studies and my intention is also to
make you curious about how do you figure
that stuff out. It's really not that hard.
And, inshallah, you'll get there.
By the end of the program, I'll show
you a pathway you can take to get
there inshallah, on your own. Anyway, so
a
rough translation then we'll get into the dafsir
matters and there are others
and then there's the complicated phrase others from
them.
There are yet others
from them.
Now what does that mean? There are more
people
other than the, you know, the ones that
he purified,
the ones that he read the Ayat to,
the ones that he teaches the law and
the book, the law and the wisdom to,
right? There are yet and those are the
Ummyeen,
yet there are others from them, or
that have not yet joined them,
They haven't joined them yet. What does that
mean? They're about to.
And He is the ultimate authority
and all wise. That's the rough translation of
the ayah. We're gonna start with some commentary
today. I'm gonna read some things to you
that I think you should you guys should
be exposed to and hear just some insights
from different scholars like Ibn Ashoor Rahmahullah in
his ataghri
This is a an unseen,
you know,
prediction meaning the Quran has given a prediction
of the future
to the Prophet that
this message and this invitation of the Prophet
is going to reach other nations
that are not Arab. Faris,
Wal Arman,
wahal Akrad, wahalbarbar,
wah Sudan. You can tell these are different
names of nations. Right? Wahrrum,
wahturk, wahtatar, wahal,
was seen. Anyone know what seen is?
China. In China,
The Indians,
the Tatars, the Persians, the
the, the Armenians,
the Barbar, the Sudanese,
the Romans, the Turks, the Tatars
then
and even beyond them
And this is part of the miracles of
the Quran. One of the miracles of the
Quran that Allah told the prophet
of how international
this religion is going to be others
beyond them are going to be joining that
haven't joined them yet.
And in this ayah there is evidence.
This serves as an evidence of how universal
the prophethood of our Prophet is for
all nations.
You see,
so far Allah has sent prophets up until
Muhammad
Allah sent prophets to particular nations.
Right? Messengers came to particular nations with a
mission
and they weren't sent to all of humanity
like they have to be concerned with all
of humanity.
The closest to that you get in in
the history of the world is Ibrahim alaihis
salam, but even he wasn't sent to all
nations. He was concerned for all nations.
There's a difference.
Right? And he made a du'a for all
nations.
And he wanted to help all nations but
he wasn't sent as a mission to all
nations. But our Messenger
his mission began with the region in which
he was born and raised
We saw that. But then even before his
life came to an end in this world,
then he he already instructed how the mission
is supposed to now become beyond the borders
of the Arabs.
Right? So Islam starts spreading
outside
of that Hejaz region, outside of that desert,
even within his own lifetime.
He's engaging with outside territories.
And
this was part of the plan of Allah
and he's hinting at that plan inside.
Okay.
So now we're gonna rediscuss something because this
is connected to the previous ayah. We're gonna
rediscuss the concept of al Ummeyin. So far
I told you these are the unlettered uneducated
people, people that didn't have knowledge of the
scripture. We're going to read some more things
about them.
This is a narration of the Prophet SAW.
SAW. It's found in Bukhari and in Muslim.
This is Muhammad al Lucy al Roohma'ani quoting
this. I'll translate it for
you
for
you.
We
are an Ummah that is Ummiyaaw, meaning the
same word
We are we are a nation that is
Ummi, which means we don't write and we
don't do calculations. In other words, we don't
have, you know, universities and we don't have
these, you know, philosophical libraries and all that
kind of stuff. We don't have that intellectual
heritage
of learning and learning institutions like the Greeks
had or some other civilizations had. Right? So
we're not those people.
And what is intended by that is that
they are as though they just came out
of their moms. I mentioned that to you
before. Right?
They didn't learn advanced mathematics or writing.
They are on their original essential nature.
So is associated with so the e the
e part in
the extra y that you hear is called
the and
we use that in many cultures. It came
from the Arabs and a bunch of us
just kind of in different languages copied it.
So if you're from Pakistan, you're what?
Pakistani,
right? If you're from Iran, what are you?
Iranir. If you're from Afghanistan, you're what?
Ah, right?
So, yeah, the,
so lots of languages took on this e
as an adjective.
So is a place, but
is an adjective.
Right? Or Hind is a place, but Hindi
is an adjective. Right? So the same way
there's the word
and how do you make an adjective?
Me. That's called
So that's the You and Nisba here. So
it's attributing it to the the the one
so Advani is the one of Afghanistan.
The one tied to Afghanistan.
Me is the one tied to the mother
in that sense. You see? So that's that's
where the the meaning comes from.
And it's also been said that this is
referring to the the nation of the Arabs
meaning
the people that belong to the Arab
nation, Ummah.
That it's referring to the the nations or
the capital of the nations because the may
refer to the people of Makkah. Let me
explain that really quickly. Why could that refer
to the people of Makkah?
The you know the capital city in any
country, we call it the capital.
The Arabs would call it the mother of
all the cities.
That's the mother city. Okay. So
So is one of the names of Makkah.
Okay. Why? Because it's the capital, in a
sense the cultural and economic capital of the
region.
Right? And the religious capital of the region,
so it's the of all the other towns.
It's the mother of all the other towns.
And that's that name is used in the
Quran to describe Mecca.
So actually Allah even describes that He sent
messengers
many times to different
umulqurah,
meaning he sent them to cultural capitals.
Because if you spread the message of Islam,
for example Musa alayhi wasalam was sent in
the cultural capital of Egypt, right? Right at
the palace of the pharaoh.
Because if you impact there, it will have
impact
everywhere. And which is also true when you
have, you know, the cultural capitals have influence.
And if you can have if you can
make it there, then you will your message
will spread far and wide. Right? So
influencing Mecca
or winning over Mecca will not just have
impact over Mecca, it will have impact over
all the regions. And perhaps in this, there's
also an indication that Islam wasn't just going
to go into small villages
and on the peripheries.
Islam was going to go into the capitals
of every civilization.
You know, it was going to go to
the capitals of Europe, the capitals of Africa,
the capitals of Asia, and who's going to
go to the centers of society, the centers
of learning and have an impact there at
the top.
Because usually
when you're trying to convert people to a
new religion,
you're trying to get the least knowledgeable people
because they're easier to convert. So you might
go into the villages
where the very poor people are, give them
some food, and then invite them to your
little religious gathering and easy to convert, which
is by the way some religions do that
nowadays too. Right? But they won't go to
the cultural capitals
or the learning capitals. They're not gonna go
to the universities.
You see?
This is one of the things that makes
Islam unique. The Quran wasn't challenging the people
who know the least of the other religion.
The Quran was inviting the people who know
the most of the other religion.
It was reverse engineering this entire proselytizing
process. I'll read something more to you.
So this became a tafsir discussion among scholars.
Does refers
only to the Arabs?
Because they were of course for 1000 of
years, they didn't have any learning or religion
or prophets coming to them in that way.
So are they the ones that it's meant?
So it is also been said that any
people who did not have previous knowledge of
the scripture, or they did not know about
this final scripture, they can be considered,
meaning the non Arabs also.
So the early commentary of Muja'hid
also he had that interpretation that is not
just about the Arabs, it's about all people
that are uneducated. The Quran by the way
has a hint towards that.
If we think
are just the Arabs, then Allah wouldn't have
said about the Israelites who are not Arabs,
He said about them
among them are Umayyun.
So, which means the Umayyun are not just
Arabs, they are among them too.
And this this opinion has also been criticized
historically
because the the non Arabs were not unlettered,
they were not uneducated. The Chinese were an
advanced civilization.
The Persians were an advanced civilization. The Romans
were an advanced civilization. How can you call
them
I would argue against this criticism and say,
this does not mean they didn't know engineering
and they didn't know how to build roads
and highways and giant buildings and monuments.
This means they didn't have knowledge of Allah's
revelation.
That's what makes them
You can have a PhD nowadays in engineering,
and you can be very educated
in the worldly sense, and still be what?
From a spiritual perspective, you could still be
an only. You don't know much about the
book, right?
And those people have some things in common.
Like Allah says, people like that they don't
know the book itself except they just have
some wishes, some hopes,
and then they have to build their religion
on assumptions.
They assume what they heard is true and
they don't have any direct knowledge, right? That's
the state of the Umbi.
Another opinion is because Umbi comes from Ummah
that this just means they come from different
nations.
They just belong to different nations. It's not
talking about them not reading and writing.
There's a narration from different hadith sources attributed
to Abu Hurayrah who
says,
We were sitting with the Prophet
When Surah Al Jumu'ah came down. So they
were sitting together, and the Prophet received this
surah,
there are others from them that haven't joined
them yet.
Because the ayah said that, the Sahaba are
listening, and the Prophet recites these words that
we're studying now,
1 of the men said
to the Prophet SallAllahu Alaihi Wasallam, You Rasulullah,
manha wala anadhiwalam
al haqubinaa?
Who are these people who haven't joined us?
You Rasulullah, who are these people that haven't
joined us? So he was curious.
So the Prophet put his hand on Salman
al Farisi. Salman al Farisi is from where?
From Persia. Right? So he's from Persia.
Which is the Arabic expression for I swear
to God, I swear by Allah, meaning I
swear by Allah in whose hand my life
is.
Okay.
Had Iman been had
faith was a treasure that was hiding in
the Pleiades constellation in the sky. Is the
constellation in the sky called Pleiades. So the
Arabs were really big on the stars. Some
of you that may have heard my Surat
Al Najm series in Ramadan may have noticed
the Arabs talked a lot about the stars.
So this hadith is referring to the Pilates
constellation,
and at night the Arabs were very keen
on that particular constellation.
So if if Iman, if faith was all
the way to Raya,
people like this this kind of person, these
kinds of people would have reached that too.
What he's saying is, look at the journeys
he took to find iman. If you study
the story of Salman al Farisi, you'll know
the kind of incredible journey he took to
find this message,
right? And the religious turns he took, and
the the turmoil he went through traversing the
world to try to find the final Prophet
and to find his iman. So he's saying
these people would have found faith no matter
what.
So He
indicated
according to this towards Persia.
So he highlighted Persia.
And it's clear that they are not of
the Arabs,
They're different kind of Ummi'i. Right? Now
a lot of scholars when they discussed this,
they talked about, oh, this this means because
of this hadith, the Ummi'i means the Persians.
Right? The means the I would argue against
that also. I would argue the Prophet
a lot of times to teach a lesson,
he gives an example.
So, what's a good example for you to
under Zab says, Who are these other people?
What's the easiest example right there in the
room?
You see this? These kinds of people. That
doesn't mean, oh, the Persians only. No. What
it means is,
if
this one came from the other side,
so much beyond the Arab territories, how many
more are there? Allah didn't specify.
And that's why so so,
When Allah speaks in general terms, He means
general terms. So it's actually referring to all
nations and the Persians are a specific category
of them. Interestingly,
one of the things that's that's got me
really curious recently
is just particularly Persia
and the history of Persia, the Farsi language,
and Islam.
Farsi arguably has as much if not more
Islamic literature in history,
than Arabic.
And the
scholars from around the world
actually were producing their works in Arabic and
many of them were producing their works
in in Farsi.
And even nowadays because, you know, because of
the Sunni Shia divide, we think that when
we think of Farsi, we think of Shia
literature or something like that. That is not
the case historically at all.
Actually, the vast majority, there's huge volumes of
literature
that Muslims,
were consuming.
The seer works, hadith works, fiqh works that
were
Farsi. Okay. And there's a big big part
of the and it didn't just come from
Iran is the crazy thing. It was coming
from all over the world,
and this became a part of the Muslim
heritage.
So the Muslim heritage is actually
very multilingual.
One of the curiosities I have in my
own studies of the Quran, I I like
to understand intellectual history also. In other words,
I know now because I come from the
Indian, Pakistani
subcontinent
background. The people there have a certain kind
of thinking.
They have a certain kind of history. They
have they come from a history of philosophy
of music and poetry, and they have that
kind of and and
spirituality,
mysticism,
you know, they have that history
And that impacted the way they looked at
the Quran. And they saw things in the
Quran that other
nations didn't see.
So they commented in a different way. The
Persians have their own history of poetry and
philosophy,
their own heritage,
and they were, they were linguists also, they're
very keen on language, they were grammarians.
So when they come to the Quran, they
saw something, their interpretations of the Quran brought
something new to the table.
And so the same way the Andalusian scholars
that were in Spain,
and the same way the African scholarship, and
the same way, you know, scholarship from around
the world,
because they have their own heritage and culture,
that they're learning the Quran, they're actually seeing
things from different angles too, and they're bringing
something more to the table.
Right? Because they they come from that heritage.
I'll give you one example of that. Guys,
sorry for the interruption in the middle of
this lecture.
Just before you continue, I wanna let you
know and encourage you that I want you
to sign up for bayinatv.com
and help others sign up or even sponsor
students for bayinatv.com
so we can create worldwide communities of students
that are studying the meanings and the benefit
and the wisdom of the Quran,
and are inshaAllah ta'ala spreading that in their
own circles. Thanks so much.
I'll give you one example of that. When
you study, when I studied the Arab tafasir,
right, and the the tafasir that come from
Arab lands predominantly,
The one thing you will notice more than
anything else is there's a lot of focus
on the word.
On every word, there's a lot of focus.
Right? And it's in if if you guys
are university students, it's like micro studies.
Yeah? It's micro studies. And then when you
start studying some Persian literature or some Urdu
literature, some
sub, you know, subcontinental literature, you'll notice
there's a lot of focus on the bigger
picture.
They're saying, okay, what about this whole Surah?
Where are we getting from the whole Surah?
What about the whole page? What about these
entire like, they're they're zooming out. What's that
called?
It's macro studies. Right? It's it's a there's
a macro perspective. There's a micro perspective and
there's a macro perspective. And the the analogy
I'd like to give is if you are
a photographer
and you're flying with a helicopter over a
valley and you take a really beautiful photo
of the valley,
does that have value?
Yeah, of course. It's you captured a gorgeous
scene, but the helicopter lands and you zoom
in on 1 flower, and one petal of
that one flower and a bee sitting on
that one petal of that one flower, and
you take a picture. Does that have value
also? Is that artistic also?
Yeah. It's the same
it's the same camera, it's the same location,
but you can zoom in and you can
zoom out. And each one of them has
an advantage, but each one of them has
a disadvantage. If you zoom out, you miss
the smaller details.
And if you zoom in, you miss the
bigger picture. And what's amazing about this Ummah
is that Allah did not
restrict this Ummah's intellectual
heritage
to one culture.
So all these different cultures with their own
kind of, you know, like
Germans are notoriously scientific in their thinking and
mathematical in their thinking. Right? So
imagine
German scholarship on Islam,
right? German scholarship on Islam.
I know there's a lot of non Muslim
German scholarship on Islam. I know that's existed
for a couple of centuries, actually. I've read
some of it too in translation. I don't
remember German,
But,
there's French scholarship on Islam. There's Spanish scholarship
on Islam. There's and I'm curious about, you
know, different cultures scholarship on Islam and what
they brought to the table.
What they saw that other people just don't
they don't have that lens so they can't
see it. Right?
And this is one of the great gifts
that Allah gave to our religion.
You know, you might be fascinated to know
this. Allah said, oh others will join them.
You think others, okay so few more will
join. Actually
the majority of the ummah is Arabs.
The minority is Arabs. The vast majority of
the Ummah is actually
non Arabs and that happened very early on,
extremely early on. They're the nucleus but then
it just just spread and kept on spreading
and spreading and spreading. The analogy of Islam
is like a seed.
Right? You plant a seed, a tree grows,
but the tree has lots of fruits, the
those fruits have seeds.
Those seeds spread, and it just and it
spread like almost like pollen.
That's how it spread, and actually Allah gave
the analogy of as
a tree.
You know,
That's what the Quran says, the the example
of a good word is like a good
tree. The roots are deep, and the branches
go into the sky. And that analogy is
pretty amazing because actually that's kind of what
happened in the world with Islam.
You know, we traveled like the wind.
We traveled everywhere, and we just spread and
spread and spread. So I I I say
this not just because it's a cool observation,
I have a I have a request
from, all of you.
You're all many of you are,
from different heritage, different backgrounds. Right?
And when you, you know, you modernize and
you, you know, the world moves forward and
we have to learn the language in which
we can get a job and and we
can we have to learn the language of
the university, a lot of times the younger
generation loses the mother language.
Right?
So for example, I speak Urdu,
but then I was most of my adult
life, I was in,
the United States, so I didn't speak Urdu
much.
Right? And then I started losing touch with
Urdu. And the only when I started getting
back into Islam, I said, okay, I'm gonna
read the Arabic Tafasir, but I'm also gonna
read Urdu literature.
So at least I have 2 civilizations I
have access to. Right? So I started reading
Urdu materials a lot too. So that kept
me in touch with Urdu.
But while living in New York and living
in Texas, I'm keeping in touch with my
Urdu. Then after 30 years, I went back
to Pakistan.
29 years to be exact. So I haven't
been back for 29 years. I go back
and I start speaking, and a young man
came to me and said, You speak old
people Urdu.
But literally said, You speak Nawabi Urdu. And
I was like,
And the the reason he said that is
because in those 30 years, what happened to
the Urdu language?
It deteriorated.
It actually declined.
And so the amazing
literature in Urdu that
your grandmother could appreciate,
or even I could appreciate, I would say
like a grandma now, but yes,
now the next generation has less contact with
it. You understand?
I think it's as important
to learning the Arabic language is number 1,
but alongside it, whatever heritage you come from,
you should master that language.
You shouldn't just speak it to just casually
hang out. You should actually know its heritage,
its legacy, especially if you're lucky enough to
know something about Farsi
or, you know, the languages in which Muslims
have a heritage,
Muslims have a history. If Muslims have been
in the region for a couple of 100
years or more, then there's a scholarly history
in that literature
in that in those works. And you can
bring that out. You can expose that to
the rest of the world, you know, to
the rest of the Ummah so they they
may be able to benefit. Anyway,
so
the
they haven't yet joined them. Lama just it's
a small grammar note.
This is a word, it means negative, but
negative up until now.
And it's expected that it will happen right
after. So just like you say, hey, has
Islam come yet? Not yet. There's an expectation
that he's coming.
Right? So Allah has set the expectation that
more Muslims are now coming that are not
from among the Arabs.
This is about to get bigger and bigger
and bigger. Okay?
This is really cool also. Al,
is joined is translated as they haven't joined
them yet. That's how I translated it. They
haven't joined them yet. But,
is act this word is used for fruits
that come on the same tree one season
after another season after another season.
So the, you know, the next season's fruit,
the next season's fruit, that's called,
which is really awesome. Because now we're being
described
as new fruits from the same tree.
Right? So the tree starts with the Sahaba,
it's the same tree and then newer and
newer fruits are emerging with every season, and
we're just another season of those fruits.
But the tree, we belong to the same
exact tree.
It's such a beautiful connection
to our history, to these people
that Allah has made. You know, nations, they
pride themselves on their own history.
Right? And now because of after colonialism,
there's a lot of, you know, because we're
all nation states now. Right? So,
you know, you have a region where they're
all
geographically, actually very close to each other. Culturally,
they're close to each other. Language wise, they're
close to each other, But the the British
or the French or the the, you know,
the day not the Danes, but the Dutch
or whoever, they'll come and draw a line
and say, okay. You guys are Malaysian. You
guys are Indonesian.
Okay. You guys are Pakistan, you guys are
India, you guys are Bangladesh, you guys are
Sri Lanka, you guys they'll they'll draw these
lines. Right? And it's been it hasn't even
been a 100 years since those lines, but
people now identify themselves inside these lines,
right? And then there's national pride in your
flag. And if
there's a match going on and everybody's waving
their flag, you
know, that kind of thing.
But what Allah did is so remarkable
that he actually joined us to people that
we don't have any genetic connection to.
We don't even have a geographical connection to
them.
We're not even from the same region. The
Prophet
is in Hijaz,
and the Indonesian is on the other side
of the world.
And they're connected,
and they're bonded together, and that bond is
thicker than blood.
It's thicker than blood.
And you know, like the the the tree
that gives a fruit,
right, the fruit is almost identical
from the previous year's fruits.
It's the same it's not a different fruit.
It's the same fruit. It's a new manifestation
of the fruit. The only time the fruit
goes bad is if there's not enough water,
not enough sun, something went bad. Right? But
the potential to produce amazing fruit is always
there, isn't it? So the idea inside this
analogy is also
that as generations go by, it's not like,
oh, Muslims are just gonna be a inferior
product. The good ones are all dead.
And the new ones are, you know, the
the all the amazing Muslims died and us
losers are the only ones left.
You know, this kind of mentality is also
problematic
because Allah has acknowledged those who will be
coming and joining them. And he did not
make them feel, make them seem inferior,
right? Or the other and I've said this
in previous lectures but it's important to note
the Arabic language
is such a deep part of the of
Arab culture just like Urdu,
or Farsi,
or Bahasa,
or Swahili,
or Senegalese are part of their own culture.
But Arabic,
Allah took it from the Arabs
and he said, you can't keep it for
yourself. You can have it,
but I'm gonna make this the language of
the entire Ummah.
They're all gonna have it,
they're all gonna share it.
So you don't have to be Arab
to be Arab,
You just have to know
Arabic.
Arabs is just a tongue.
That's all it is. No other language. Oh,
once you speak it, you're that person.
Not really. You can speak German. You can
act German,
but you're not German.
You know?
Like, it was pretty funny. I was one
time I was in,
back in the day, I was in New
York. I was taking a walk. It was
a big it's a big Russian neighborhood
and I clearly don't look Russian.
And this guy, he didn't even speak English
properly. He's a Russian dude. He's just standing
he's he can't stand that I'm walking by
this Russian neighbor. He goes, go back to
your country.
I like
let's go together.
Anyway, okay.
Now, we have to this this idea of
others joining, we have to learn something about
Jewish studies,
Hebrew studies,
that is gonna help us gain some perspective
about this ayah. I told you that in
this surah, the word
right? The word
There are other implications that this is actually
there's a secondary audience, which is some some
out some of the factions of the Rabbis.
Right? Not all of them, but some of
them. So we're going to read some things
from some rabbinic attitudes towards Gentiles and, and
the Goyim. This is courtesy of doctor, Saket
Hussain, who's a dear friend and colleague of
mine who's finished his PhD out of Oxford
in biblical studies. Alhamdulillah, he's a scholar of
the Quran and is also, has mastered the
Hebrew language and has studied the Quran and
Jewish scholarship pretty extensively and writes about the
correlation between the two. So I and he's
on my WhatsApp, so I can flex that.
So I just say, hey, bro, I gotta
give can you give me a non PhD
version? Because I gotta talk to humans. So
then he'll just send me like,
so this is from WhatsApp messages is the
truth. Okay. The source. And concerning bloodshed and
what matters is the,
so this is about, this is their on
killing
in their literature. A non Jew against a
non Jew and a non Jew against a
Jew is liable.
A Jew against a non Jew is exempt.
Meaning
if
a member of the Israelites kills a non
Jew,
it's not a crime. They're exempt. Okay. And
concerning theft, in, in what matter is the
transgressors capable,
in case of kidnapper, a thief, the one
who seizes a beautiful war captive. You see
where that's going. And the like, a non
Jew against a non Jew and a non
Jew against a Jew is prohibited. A Jew
against a non Jew is
permitted. So there was this idea that these
people, you can do anything you want with
them in some of their groups, not all
of them, but some of them developed this
idea that us, the believers, they saw themselves
as the believers. We can do anything with
these kuffar. They're basically less than human.
Right?
Which should sound scarily familiar
because there are some Muslims.
You if if I just change the words
Muslim and non Muslim is from Jullanju,
you would think this is some
some Muslims that are saying this nowadays,
right? This the source of it is the
Tosafda. It's one of the earliest rabbinic texts
along with the Mishnah. This was written around
200 BC.
The the the source the chapter is called
bodazarah, which means outsider worship,
which is a chapter within it. Okay. Let's
keep going. Why are the Gentiles impure? Meaning
why are non Jews impure?
In their in their mind, why are the
kuffar
impure? Okay.
Some rabbinic writes, several classical Jewish reports give
the view that the serpent who tempted Eve
in the garden
actually copulated with her.
That's weird. But, yes, that's actually their interpretation,
which is why humanity is tainted by sin.
This is similar to the Christian idea of
original sin, but then Israel is standing at
Mount Israel in standing at Mount Sinai had
their filth cease.
Non Jews who did not stand at the
Mount Sinai did not have their filth cease.
When they stood at Mount Sinai,
I told you the account that the Quran
describes,
the conversation.
This is their version of that conversation.
Their version among some of them, the conversation
is when they stood at Mount Sinai, they
were forever purified.
And everybody else, their nudges, their filth
did not end. Actually, they believe human beings
are born filthy
because the children of Adam are actually Hawad.
It was not with Adam. Hawad was with
the with the serpent.
That's what they're basically saying. So this is
their the Jewish version in some rabbinic traditions
of original sin. We don't believe in original
sin. They have that concept. Right?
The general rule in early Judaism was that
the categories of pure and not pure did
not apply to Jews. By the time you
get to the Talmud, which is completed around
the 6th century, there is much harsher view
in which Gentiles are considered impure.
So and this is some more details. We
don't have to get into the details, but
let's go back to why I brought all
of this up. Allah
says
is basically their equivalent of non Jews, Gentiles
which they by definition consider what?
What do they consider them? Impure.
He says he raised among the impure
from their perspective.
Then what does He say about them? He
purifies them.
You see what's happening here? Their view was,
what so long as you're under the mountain
you
are purified. Allah is saying, No, the only
thing that will purify you is the word
of Allah.
And this Messenger is coming to the and
he's purifying them. And in this next that
we're studying now, and by the way, the
only people who can access the Torah, and
access the word of God are the most
pure people. But now these
that are supposedly impure, not only are they
getting purified, now that he's going to teach
them the
the Quran, the book. He's gonna teach them
the book, the purest of all scriptures.
He's gonna teach them that. So now there's
a shift in the definition of purity.
Purity is not coming from a certain race.
Like in certain classes of Hinduism, certain races,
certain classes of people are pure people, and
certain others are.
Right? They are the untouchables. They are the
the the lower classes. This didn't just happen
in, in in one civilization.
There are many,
in Korea,
in China, in India, there are many class
societies where if you're born into a certain
kind of class, you will remain in that
class. You cannot come out of that class.
You are, you are born into impurity.
You're born into it and you have to
escape it somehow.
Right? And the, the, the Christians even adopted
it as a doctrine, all human beings are
born into sin. They're born dirty, they're born
impure and only through the blood of Jesus
can they be purified.
And Quran comes along and says, No, no,
no, no, no. Hold on. This is all
made up. The truth is every human being
is born pure.
And the corruption comes at the hands of
people. You weren't designed impure, you were designed
pure.
It's a
fundamentally
different definition
than what you're getting in other religious traditions.
And by the way, it those of you
that are that are students of psychology,
this is an interesting small fact.
If you believe human beings are fundamentally
impure, born into sin,
lower class, whatever, you're you're born into sin,
Then you are from the beginning broken.
You're broken from the beginning, and you just
have to spend your life identifying
how you can undo the damage that's
inevitable.
You're already damaged.
Right?
And when you study Freudian psychology,
which is the father of modern psychology,
right,
you will notice that that the definition of
human beings, they're bored, they're born with certain
essentially psychological defects.
We're all basically disturbed
subconsciously.
And I won't spell out how we're dis
disturbed. If you're gonna study for it, you'll
know for yourself.
And then it's manifesting further down the road
as now in, you know, pop psychology. Pop
psychology means anybody on Twitter becomes a therapist.
You know, let me tell you how to
deal with your emotions. Right? Everybody's a counselor.
Everybody's a therapist. Everybody's licensed
to
I love life coaches.
I I love these guys. They're amazing.
Certified certified life coach.
The the the the the most entertaining ones
are the Muslim ones.
Certified good believer
that and and what's their you know how
people put reviews underneath?
The review is this is a really good
person. It's like, oh, oh, okay.
But the idea in all of these kinds
of brands of therapy, and I'm actually a
very eager student of psychology and I appreciate
the science,
is that, oh, you were probably traumatized by
this or that or the other and you're
still dealing with your trauma and you haven't
healed and you're just gonna spend your life
undoing the effects of the trauma. And everybody
walks out of therapy like, yep, I'm a
traumatized victim.
I'm I'm just I'm just trauma walking around.
And then you go you go somewhere, you
go to your
coffee place and the guy takes 2 extra
minutes to bring your coffee here. I'm traumatized
by this late delivery and I got triggered
and
you're just you're just living in trauma. Right?
But the
the Quran's
argument actually is that you were born
pure
and then dirt came on and then when
revelation comes the dirt
comes off again.
Profound difference. Okay. Now, why is this important?
That means all nations are now equally blessed.
There's no more one blessed
ethnicity.
The, you know, the the the all the
African nations are blessed. All the Australians are
blessed, the Aborigines are blessed, the Native Americans
are blessed,
the Europeans are blessed. There's no better or
worse nation, they're all now equal because
covers everybody.
All nations are now an extension of the
which
means
the didn't know any better and they could
be purified. You could have been living in
a society where there's 1000 of years of
shirk, doesn't matter, you can be purified too.
You're just just like them. And purity is
no longer about a special class or a
lineage.
You're not born royal. You're not born special.
Everyone's born special.
And purity is about what you do with
your life after that. Okay. So now this,
this was just a few things about that
Ayah, I
will just add one more thing as we,
as we start this second, this next Ayah,
which is that,
you know, Allah made us
an Ummah
that
could not distinguish between
which race we come from.
And yet at the same time Allah says
He made you into nations and tribes so
you can get to know each other.
And there's an interesting tidbit there about shuruban.
In Arabic
means people. In modern Arabic means people, but
in old Arabic actually used to mean a
hole in the wall.
Sometimes you have a wall, it's got a
little crack in it or a hole in
it, and what do you have to do?
You have to
fill it up, Right?
Are called people, but not perfect people. They
have a hole. They have some kind of
crack, and some other
have a different kind of crack, and some
other have a different kind of crack. And
when you meet other people, you're like, I
can learn something from you that I can
fill my gap, my crack with. There's a
crack in my wall that I can fix
by learning from you, and you can learn
something from me that can fix the crack
in your wall. So when believers
have cultural exchange, they learn from each other,
they actually better each other. And Allah designed
this system of just a bunch of nations
that have many strengths and some weaknesses,
and somebody's weaknesses is somebody else's what?
Strength. It's just this thing of beauty Allah
created.
Right? And which is kind of what I
was saying even in our intellectual history, isn't
it? There's a micro view, but the micro
view has one disadvantage that you don't get
the macro picture. So there's these are one
shaab, they have this kind of view, then
another shaab have that kind of view, you
know.
You were able to merge between the 2
of them.
So Assalamu alaikum everyone. There are almost 50,000
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