Surah Al-Jumuah #29 Trading Gold for Guidance
Date:
Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Surah Al-Jumuah
File Size: 21.70MB
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AI Generated Summary ©
The use of the Prophet sallavi Alaihi wa sallam in the title of the book reassures the audience of the importance of showing the role of the Prophet's life. Tarakuka Quhlaq is used for things that are not useful or have no value, including leaves and things like that. The importance of being both honest and caring for oneself is emphasized, along with the need for everyone to be mindful of their behavior and not let anyone in until they are wanted. The importance of rebuilding behavior is also emphasized, including sponsorizing students on Bayff TV.AI Generated Transcript ©
Because this ayah, one of its goals is
to show the role of the prophet sallallahu
alaihi wa sallam, you don't get to walk
away from my messenger, it's as if Allah
is saying that. And I'm and he turns
to his messenger, when he turns to his
messenger, it's as if he as if he
turned away from us, and he says, look
at them. They walked away from you?
They dare to walk away from you? They
left you standing?
So and when you hear that, you also
feel this like, okay, one, we didn't get
pointed at directly, but you feel really bad
at the lack of, I didn't realize I
was being, you know, in some sense disloyal
to the respect of the prophet's life.
Now let's get to the actual, the heart
of the matter. I've read the narration to
you, but the main lessons I wanna discuss
with you in regards to this ayah.
The first thing is, Allah did not say
they left the remembrance of Allah because the
description of the Khudba was
But walking away from the Jumuah
was described as walking away from the Prophet
leaving him standing.
Allah Khurib said
They left the salah
When he says
he turns to the Prophet and says they
left you standing.
So now, all this time we didn't hear
the Prophet Sallallahu Alaihi Wasallam being addressed directly.
You see? So, so far the Ayat that
we've studied,
Who is being addressed?
The believers.
So, Allah, when He says, when the call
is made, rush to their remembrance, leave the
trade, when the prayer is done, spread out
in the land, pursue Allah's favor. Remember Allah,
Allah. Who's the audience?
You are. You, you and you. The word
you referring to all of us Muslims. Allah
is talking to us directly.
Now all of a sudden in this ayah,
we go from you to they.
When they saw
when they saw or when they see actually.
It's it's I'll talk about that's another takeaway.
But when they see,
well,
if you keep the con conversation going it
should have
been right?
It should have been if when you saw
the trade, when you saw the distraction,
you broke away and ran off and you
left him standing. Allah didn't say you, He
said
they. Now this can be done for 2
things, is can one be done because Allah
did not want to
humiliate the companions forever?
Because when they every time they hear you,
anytime someone recites the Quran, what are they
gonna feel?
That hit.
But when you say they, there's a degree
of separation, isn't it?
So in this Tabri'ed, in this moving to
the 3rd person, it's like their dignity has
been preserved when
they saw.
And by the way they can be ambiguous
but you is very specific.
Right? It's like very directly pointing at you.
Just like we know when the Khatib says,
the Muslims, the Muslims, the Muslims and he
says, you.
Now somebody says, YOU! Like, nah means talking
about you Ralph.
Just talking about you.
You know.
So anyway so that's one thing that really
comes out is their dignity has been preserved
and also the so who's the new you?
Who's the audience of this ayah? Actually the
audience of this ayah now is the Prophet
Now this is the second time the Prophet
SallAllahu Alaihi Wasallam is the audience of an
ayah in the surah.
The first time he was an audience was
That ayah began with
means Allah is telling the Prophet to speak
Sallallahu Alaihi Wasallam.
And now this is the second time Allah
is telling his Prophet to speak, we're gonna
see,
There's a connection being made between these 2
ayaat. In both of these ayaat, Allah is
addressing the prophet to speak directly to people.
But one time he told them to speak
to Banu Israel.
And now he's telling him to speak to
who?
To us, which is kind of scary and
also a little bit embarrassing because in the
same ayah, in the same Surah in which
the Prophet was supposed to give them a
good lesson,
now by the end of it we end
up getting a good lesson
we end up getting you know when you
get in trouble with the teacher
right
That's what's happening here. Now Allah can speak
to us directly.
The fact is even if you don't have
Qul, Allah can say Ma'aanda Allahi Khaylu min
Allahu whatever is with is with Allah is
better. He could speak to us directly. Why
is he going through the Prophet and saying
Because this ayah, one of its goals is
to show the role of the Prophet sallallahu
alaihi wa sallam You don't get to walk
away from my Messenger. It's as if Allah
is saying that. And I'm and he turns
to his messenger, when he turns to his
messenger, it's as if he turned away from
us and he says, look at them, they
walked away from you?
They dare to walk away from you? They
left you standing.
So And when you hear that, you also
feel this like, okay one, we didn't get
pointed at directly, but you feel really bad
at the lack of
I didn't realize I was being, you know,
in some sense disloyal to the respect of
the prophet
I wasn't giving my full due to him
when I just walked away.
So this is
They left you standing.
You also notice here the word which is
different from
we read. Leave the trade
and they left they leave you standing.
So both words have leaving in them but
or
which is not used in the Madi, it's
usually used in the Mudari or Amr like
yazaroo
or zhar or zharoo
is leaving something that has no value.
We saw before
compared to Junwa, the sail has no value.
Is used for the shards of meat when
you're cutting up meat, the pieces that are
not useful, that you're gonna throw away, or
when you're making your salad on on the
salad board, you have the stuff that you
scrape off at the end and throw in
the trash that's the of
your salad cuts.
Okay. That's the stuff you're not gonna use.
So otherwise the stuff that doesn't have value
to you. That's the stuff you throw away.
But taraka, you can use taraka for anything
that you leave behind. So Allah actually made
it made a shift. The Bay'ah is
of no value
but Rasool Allah SAW IS A LAM is
of high value
so
the the the shift in the word and
the tragedy is I don't know if this
is captured in German translations or not but
in English translation they both use the word
leave So the first Ios translated, you know,
leave the sail and this one is they
leave you. Right? So you don't even get
to see that and were 2 different words
and have 2 different implications. Right? What are
the other reasons we should be more interested
in the study of the Arabic language to
get more direct appreciation
of what the Quran is saying? The other
amazing thing about this is, the word Infibad
which I didn't explain so let me go
back a little bit and I'll show it
to you.
So taraka by the way let me tell
you about taraka too taraka, Bilbul Na'am an
empty egg when the when the bird comes
out of the egg and the the egg
is left behind that's called Taq. It's left
something that it was that was its home.
When you look at a pasture or a
land that used to be a farm but
nothing is growing there anymore That land is
called a tariqa.
Not with a tariqa,
tariqa with a tawa. Okay?
Then this word started getting used for
when something you you leave something and you
no longer have any connection to it. It
was actually used tariq was also used for
let me see if you can understand this
picture. This is a palm tree with dates
Right? But
if you pick off all the dates and
you have the
the strands left
that you pick the dates from, those empty
straws that have no dates left on them,
they're actually called a tariq
or if you buy grapes on a bunch
and you eat all the grapes and just
the the twigs are left with the no
grapes on them anymore, that stuff that's left,
the skeletal thing, that's your tariq.
An Ruqood is called a tariq. Meaning it
was part of it and now it's broken
off. It's broken off. Okay? So that's the
image of Tarakuka Qa'ima. By the way, that
image is really cool because the thing that
nourishes
the fruit is its attachment.
Right? And then it's broken off. It can
no longer be nourished by what what was
what was in it. Anyway, so the other
word here that, I think deserves some attention
is fad,
and
fadb is you know when you have a
hard lump of soil
because so you know dirt is usually soft
but sometimes it becomes like almost like a
rock but if you press it hard it'll
break apart
right that that kind of soil is called
mifab
and fabbulbida is when you break an egg
and fadda is also used when you shatter
glass like if you if you threw a
glass down and the piece is shattered that
would actually be called infilad.
Rocks that are scattered also. It's interesting. Fadid
was also used for fresh water because the
saltiness has been
stripped separated from
it, broken away from it. So in Fasalat
minhu kathafatil minh. And then it's also used
for a loose carbon. But the idea behind
Let's let's stick to the imagery
of a breaking of an egg or the
breaking of glass and something dispersing. It's as
if Allah was describing Jumu'ah,
a gathering where the Muslims are Ajamr
they are a unity
right? They're they're gathered together and then
they broke
like this thing broke them and they disperse
like broken glass in Faddoo ilayha
I'm also remembering an Ayah of Surat Alai
Imran in which this word is used. It's
so beautiful that also has to do with
the Prophet Sallallahu Alaihi Wasallam.
There Allah says, Allah
says,
Allah says it's the mercy of Allah, it's
rahma of Allah that you are very lenient
towards them. And if you had been harsh
and tough hearted, the Prophet is being told,
if you were tough hearted, they would have
dispersed from you.
So in that ayah, the Prophet is being
told, If you don't stay soft with these
companions, they will break away from you like
a glass shatters.
So in there, the Prophet is being told,
you must be the glue that holds them
together.
You have to be soft with them. Guys,
sorry for the interruption in the middle of
this lecture.
Just before you continue, I wanna let you
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Thanks so much.
In this ayah, it's the opposite. You people
are breaking away and something so weak. What's
the thing that broke you away? Tijara and
lahu. Those things broke you away and that
was enough for you to run away towards.
I'll come back to our risk Insha'Allah. But
that's that's the point that's being made in
the word Infabhu Irayha. You broke away from
from him
and the plucking
the plucking is actually a painful event
in all of these examples is a painful
event and in it even there's an isha'a
of causing pain to the Prophet
as you're walking away Rasool, you know, if
for example if I'm giving a speech right
now and 90% of you got up and
walked away, I would feel like
a little bit bad,
but you can't help it you're human you
feel like hey why are they why are
they walking away what's going on but that
would be because something in my ego got
hurt
It's actually because he feels bad that you're
walking away from the dhikr of Allah. You're
hurting yourself.
I'm not thinking you're hurting yourself.
And if I think
you're hurting yourself, I'm really arrogant.
Are you walking away from the benefit of
me?
You know
so
but the love of our Messenger
and Allah acknowledges
his pain and he says,
They left you standing. And the Prophet sallallahu
alaihi wa sallam is so gentle he didn't
even say anything.
He says, you know,
he let them into battle in
Uhud, so if there's something he was slightly
bothering him, he can just what? He can
just say it, but he's not saying anything.
He's not saying anything.
You know, there are places in the Quran
where Allah has taught the companions
over time and this is a later surah
will take this even next step further.
Overtime they taught the companions to understand the
feelings of the Prophet
even if the Prophet doesn't express those feelings
like just kind of observe
him and get a hint
right like for example in Surat Al Hazab
we might learn that you know people will
come to visit the Prophet SAW, they wanna
because they I mean obviously you're living in
the time of the Prophet SAW,
you wanna get a chance to talk to
him, and then you find out there's one
time where he's not around a lot of
people, this is my chance.
So the people show up at late times
at his place, Nakagal, you Rasoolullah, can I
can I talk can I something private I
really need to discuss with you? Right?
And they come and they sit down, and
they're discussing. I have my uncle, it all
started when I was 5. Like whatever.
And they're doing that
and is the prophet telling them that's enough,
I, you know, I need to I need
to rest, I need to pray,
my my wives have a right, my my
family has a right, etcetera,
you know.
No. He's not gonna say anything.
There and there's and when he doesn't say
anything, what are the, companions,
Some of them started thinking?
He doesn't mind,
well this is great!
Just yet by the way I remembered another
story about this other uncle of mine and
then because they're not taking a hint. So
you know what had to happen? The Quran
came and told the companions to leave the
house.
Allah stepped in and said, He's too nice,
he won't do it. I'm gonna do it
for him. Leave.
You know.
And from it, the sahaba were being taught
something about not just
imposing yourself on someone, but actually being courteous
to them. Rasool Allah sallallahu alaihi wa sallam
is at the service of the Ummah. In
fact, his entire life is dedicated to serving
humanity.
But the people closest to him, they have
to be sensitive to him, and the burden
that he's carrying, and they can't become selfish
around him entirely,
as much as they would want to be.
They have to be courteous to his needs.
So Allah even by extension that in Surat
Anur Allah said don't go to anybody's home
not means don't enter somebody's house without asking
permission.
Obviously? Yeah. Okay. Yeah. Don't just walk in.
I the door was open.
Or it wasn't locked.
Or I looked found a key under the
mat.
Or last time I saw you put the
code in I memorized it
And the backyard
wall wasn't that high like
Allah says don't walk into somebody's else
until unless you are wanted.
Unless you're wanted.
In other words, you should have the sense
to know it's 2 AM.
I'm pretty sure I'm not wanted right now,
and then you ring the bell and the
person comes up.
Yeah. You don't mind if I talk to
you right now, right?
And you say, no, no, of course, come
in.
Because a a decent person is not gonna
say, yes. I do mind. Get lost.
Don't make me call the a a person
who's kind is what what are they gonna
do?
No. No. No. Of course, come in. It's
okay. It's okay.
They give others preference over themselves. In this
case, one person's being really courteous, but the
other person's being extremely rude.
And they're taking advantage of the niceness of
the other person.
And that's what and then you have family
members if you're the nice one.
And then when they when the guest leaves,
they're like, why do you let them in?
Why didn't you just tell if it was
me, I would have been like, do you
see do you have a watch? Do you
have a watch? No? Let me get you
a watch.
Are you in a different time zone? Are
you do you have jet lag?
Is it 2 PM where you live? Because
this is 2 AM where I live.
This is what I would have said. Why
can't you be like that? Why can't you
be you know oh because when some people
once people become in a position of leadership
then they have to be Lintalam they have
to be extra gentle
they have to be extra gentle,
right?
This is a lesson I learned the hard
way because I'm not nice.
By by my nature, I'm not nice. I'm
actually really sarcastic.
I'm you might may have noticed. I don't
know.
I have short you know, I don't have
a short temper, but I just I'm snappy.
And then sometimes people ask me a question,
and for a second, there are so many
sharp answers that come in my head.
And then I have to swallow those answers
and say this is a really nice question.
But you know why? Because if for example,
for a moment, if I,
like,
I don't put that courtesy on,
And the problem is that that young man
who asked me a question, that young woman
who asked me a question, they may have
heard me for a 1000 hours.
Right? I haven't spent a 1000 hours with
them, but they've spent a 1000 hours with
me.
They've spent a couple of years with me.
As they were starting to pray, as they
were starting to connect to the Quran, they
they heard so from others and myself, they
spent lots and lots of time with me.
So they have a connection to me that
I don't realize.
They realize it, I don't realize it.
So me saying one little thing to them
that's sarcastic,
for me it's just one little thing.
But for them,
that could be the most devastating, painful thing
they've ever heard in their life.
You understand?
And I don't even realize it. I'm just
being myself. I'm just hey. So it's funny.
I'm gonna make fun of you.
It's okay.
It's not okay.
And this is why the you know,
these sunun of the Prophet SAW. Allah had
to Allah stepped in and said they left
you standing because if the Prophet SAW told
you it was sahabi you're gonna walk away
when I'm giving qaba.
Don't leave. Even if they even if he
said it gently, you know the embarrassment they
would have felt?
Like the Prophet had to tell me, I
didn't realize that myself. I can never look
him in the eye again. They'd be so
embarrassed. And this is from the Rahmah of
Allah that Allah put into his Prophet
that he doesn't correct
his flock this way. He doesn't correct the
Ummah in this way. He's so gentle with
them, even when his feelings are being hurt.
Even when that's happening.
Now what do just compare that to how
we've become.
How I've become, how you've become, we're, you
know, this is a standard we have to
restore in ourselves and check ourselves. We all
feel it. I feel in it all the
time. You feel in it all the time.
We have to these are powerful reminders for
us to really reel ourselves back in and
take inspiration from our leaders sallallahu alaihi wasallam.
Now a quick other 2 takeaways.
They left you standing.
Well, when they left him standing, Allah mentioned
they they saw trade and entertainment. They saw
it. Yeah?
But the Quran and the Khutba is not
about seeing. What is it about?
Hearing.
And the Quran's claim is what you hear
is more powerful than what you
see. And this is an entire philosophy in
the Quran. The Quran is making you hear
about reality
and your eyes are making you see a
reality. And now what you hear about reality
must override what you
see. You see trade but you see something
useless compared to what you hear.
You see other people succeeding
but because of what you heard from Allah's
book that's no longer success.
You see something that other people see as
beautiful,
beautiful something that you should be jealous of
and because of your your your hearing, what
you've heard from Allah's book, you're no longer
no longer attracted to that beauty because it's
not actually beautiful. You know better. Your world
view has changed because of what you hear.
Your percept perception has changed. Your opinions have
changed.
Things that everybody else is vying for, running
after, you're not running after them anymore because
your world view, your view is impacted by
what you hear.
And so the hearing has been given Fadila.
It's been given this like
this preference overseeing. In fact, it's almost like
seeing will corrupt your thought process,
Right? What you see will corrupt you and
then you have to hear again to fix
your seeing again.
The seeing is actually polluting
our our world view it's polluting our hearts
and then the hearing restores it again
is about hearing
Right?
And then the seeing in the end is
the distraction.
Then of course,
after the break I give you, I'll talk
to you about,
the the last item but I'll briefly mention
this there's a last item that I didn't
list here. 2 categories of people, the learned
and the masses. In other words, there are
the closest companions of the Prophet
who are with him no matter what.
But then there are the new Muslims,
the new Muslims and they come in
and they are they're not
trained yet, they don't know the full manners
of the religion yet, they're not as and
they're not advanced yet.
And those people,
they easily get distracted.
They easily something comes and they just they
can easily be moved away.
And Allah is now distinguishing between both populations.
You see when in the beginning we saw
But not enough tazkiyah has happened yet that
they would have stayed, some of them.
We're still in the early stages of this
process.
And so now they're being their thoughts about
trade, and entertainment, and, you know, distraction are
being cleansed, and they're being told what Allah
has is better than
and and and tajara.
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