Taimiyyah Zubair – Taleem al-Quran 2010 – Juz 05 – L063B

Taimiyyah Zubair
AI: Summary © The speakers discuss the concept of " Easter" and its use to indicate a person being a great-to-have person. They also discuss " Easter" being related to a person being a great-to-have person and how it is used to indicate a person being a great-to-have person. The importance of judge's judgment and past experiences is also emphasized. The conversation touches on the history of the court system and the importance of forgiveness, while emphasizing the need for individuals to be aware of their actions and not defend them.
AI: Transcript ©
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Sounds a bit lame in a ship on your legitimacy layer over here.

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Lesson number 63 salata, Missa, II number 105 to 122

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in an zenana la calcaterra will help indeed we have revealed to you Oh Muhammad sallallahu alayhi wa sallam the book, how bill happy in truth

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in an Zana alayka. Over a year and Zelda is plural, Florida is being used for Allah subhanaw taala. Why? We know that Allah is why had I had that either Illa who, then how come Florida has been used? Why?

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This is plural of royalty, of terylene of album

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and in many different cultures. Many times people refer to themselves as we, although they're referring to only themselves, but they say we Why? Because sometimes it is a part of culture and sometimes we is for the purpose of royalty. It is to show highness it is to show greatness alama of someone that they are the supreme authority.

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And also we is more formal.

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Because if you think of it in formal situations and formal scenarios, then a person refers to himself as we like for instance, if you look at it the queen or how do they refer to themselves? We but in normal conversations I'm sure they use i.

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So why we because it's more formal.

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So in the Zenn, La La calcaterra will help indeed we have revealed the book to you in truth.

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What does that mean I will help for the right reason and also with the truth meaning containing the truth, everything that the book has, is and how it is the truth

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and alayka to you report the addresses to the Prophet sallallahu Sunnah.

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So why have we revealed the book to you with the truth Lita Camarena, nurse so that you judge between people lamb over here is a fairly it is a reason being the reason behind sending the book to you. The reason behind sending the book with the truth is so that you judge between the people how Bhima olark Allah according to what Allah shows you.

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Our aka our URI era is to show to make someone see from the root letters are ah Hamza, yeah.

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So, according to what we show you, this has been understood in several ways. First of all, be maraca law means Oh Ha illegal according to what Allah has revealed to you

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according to the truth that Allah has showed you, that Allah has made known to you how, through what he so basically we have revealed the Quran to you in truth

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so that you judge between people according to the truth that Allah has shown you according to what Allah subhanaw taala has revealed to you.

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Secondly, when an ORAC Allah has been understood as according to what Allah shows you meaning about the matters

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so first of all, you're supposed to judge according to the Quran. And secondly, you're supposed to judge according to what you see what you know for sure. What you have evidence for, not just what you have assumed or what somebody is telling you, without any evidence, we may have Alcala

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when Agha Khan and do not be linhart enough for those people who deceive. So don't be for them a hosley an advocate

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who is a part of heart in and who is hot in one who does Fianna what is Leanna to be treacherous piano is to be treacherous to betray someone to appear to be what a person is not. Or when somebody gives something to you. What is

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that you don't return it to them. You don't do what was expected of you what you said you were going to do. So it is to play false to be treacherous to defraud, to betray someone.

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So the betrayers the treacherous ones, don't be a Holocene for them.

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hassim is one who argues because hosam is an argument.

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But what kind of an argument is hostile?

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in which a person defends his right, defends his claim.

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So far

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Example The person who claims that this particular fan is mine. And there's an argument from that. So this argument is wholesome. Why because this person is defending his right? He's making the claim, and he's trying to defend it.

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So wholesome is one who defends one who advocate, one who argues for someone.

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So whenever Kunal HA, HA Sima, do not be an advocate, do not be one who disputes one who argues on behalf of those people who cheat others.

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Who are the hot any

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hot in in over here? Are the sinful, the guilty. Why?

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Because when a person commits a sin, when a person has done something wrong, what is he doing?

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With who, first of all with himself, that a person should be true to himself. For example, if a person is lying, he knows what the reality is. But he is playing false. He is appearing to be what he's not. He's betraying himself. His heart is telling you don't say that, you know, it's not true. But what does he do? What does he do? He betrays himself. He doesn't listen to himself. He pretends as though there is no voice telling him from inside that don't lie.

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So far in his sinful why, because he deceives himself, and he also deceives others.

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Now, this thing, could be any type, it could be a lie, it could be cheating, it could be theft, it could be accusing someone. So those people who are like this, never defend them.

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never argue on their behalf.

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So in this IOC, that several things that we mentioned, first of all, in that internet era, cookie, terrible health, we have revealed the book to you in truth, why Lita Akuma, Bain and ness so that you judge between people? How through the book, and how else, the Moroccan law according to what a las panatela shows you. So judge, your judgment, your decision should be based on what you see, not just what you assume.

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And those people who are treacherous, don't be an advocate for them, don't defend them at all.

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In the previous if emphasis was laid on dealing with the people on their lives, that deal with people on their apparent

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that's what we learned in the previous is that when you go out in the way of Allah subhanaw, taala, and further away, you know, and if somebody says Salaam to you, then accept him as a believer. Don't say that? No, no, you're not a believer. No, take the person at his head and deal with him. With his law, his the way he shows himself to you.

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And the prophets that a lot Islam also did this. Why? Because he didn't know DNC.

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If somebody said something to him, he would trust him. He would believe him. They wouldn't say that. No, you're lying, because something else is in your heart and I can see through your heart No, the Prophet sallallahu Sallam did not know DNC.

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So whenever a dispute was brought to him, he would judge according to the apparent

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whenever a dispute was brought to him, you would get according to what the apparent according to however, the case was presented to him.

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And each time, the war he was not revealed. For every single dispute, for every single issue, revelation was not sent that oh, this person is truthful. So yes, he is right, give the hack to him, and this person is lying. So he has to he's going to be punished. No, every time there were he was not revealed the profits or losses, and I was given the book, so that he would judge according to the book.

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And there is great wisdom in that. Because then it wasn't just the people of that time who benefited but also the people who came later on. They also benefit from the same rulings that have been given in the book of a mosque.

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And so for each dispute, though, he was not revealed. And if the decision of the prophet SAW Robinson was correct, then it will be left as is or sometimes the way he would be sent confirming the decision of the profit sort of artisan.

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And if his decision was incorrect, then in that case where he would be sent, correcting his decision.

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For example, we learned about a woman who came to the Prophet subtle Lotus and complained to him about her husband. She said that my husband hit me. So what did he say? It went back, either justice. That's what he told her. But then where he was sent down that No, she's not going to get him back. Why? Because if she doesn't, she's going to get do more.

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So if the decision of the Prophet sallallahu Sallam was correct, it would be left as is or it would be confirmed, by the way that if it was incorrect, why was it incorrect because the prophets are about Islam. He didn't know the unseen

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He would judge under law his, he would act according to the Quran, according to what he knew. And this shows to us that he was also a human being.

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The Prophet sallallahu Sallam said, there is a hadith recording of Buddhahood, that those matters about which revelation has not come to me, I gave a decision based on my opinion, I give a decision based on my opinion. So if what you decided was correct, it was confirmed if it wasn't, it was corrected.

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The province or a lot of them also said, verily, I am only a human. And I judge based on what I hear my araca whenever I hear whatever I see, I make a judgement based on that.

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Some of you might be more eloquent in presenting his case and others, so that I judge in his favor.

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It's possible that someone is very eloquent, and he defends himself very strongly. And the prophets are a lot of sort of being a human being. He thinks that he is correct. And he makes a judgment in his favor. If I judge in one's favor concerning the rights of another Muslim, then it is a piece of fire. So let one take it or leave it. It's up to you whether you want to take it or leave it.

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So sometimes people go to the judge, and they present their case very strongly, although they are wrong, and if they win, what do we learn? It is a piece of fire.

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So it's up to you whether you want to keep it or you don't want to.

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We don't that these I had that inshallah we will learn today they were revealed concerning a particular story, a particular incident that occurred

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and that was the case of Burma, even rubedo.

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Burma for I mean, demo, Buta Thurman, even herbatint.

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And he belonged to the tribal bundles of orbitals, often they were of the tribes of the unsung.

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This person committed theft. It is said that he stole some wheat, and also chain mail. And what he did was after stealing these two objects, he didn't take them home, but rather he deposited them as an Amana with a Jew. So he went to a Jew, he went to a Jewish person's house, a Jewish man's house, and he said, Can you keep this as an Amana? For me? I'll come back and take it from you.

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And he didn't realize that the bag of wheat that he had stolen, it had a hole. So as he was taking the bag, there was a trail being left behind him.

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So what happened? The owner, when he saw that his goods were stolen, he followed the trail. And where did he end up? in the house of the Jews. And he accused the Jewish man of having stolen his property. And the Jewish man, obviously, he denied and he said that no, Dharma is the one who brought this to me. This is just an Amana with me. And when Dharma was asked, he completely denied

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and his tribe came and defended him. So this case was taken to the profit sort of artisan. And Thurman is tried, they said, Look, he is a Jew. He is a Jew. He's not a Muslim. We are Muslim. Dharma didn't commit any theft. It was actually the Jewish man who committed theft. And it is at that Bono's offer, they were very eloquent, very eloquent. They presented their case very strongly before the Prophet sallallahu sallam, and the prophets are about Islam was about to make a decision in the favor of dharma. Why? Because of the way that the case was presented to him. So then these ayat were revealed he hadn't made a decision yet, but he was about to he had intended to.

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So these ads were revealed, that we have revealed the book to you in truth. Why, so that you judge between people between their disputes? So how should you judge according to the Quran,

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and you should judge according to Bhima araca law according to what you see, meaning what you know, for sure. Not just what somebody is telling you, not just what somebody is telling you. And for someone who is treacherous. Never be a defendant for him. Never be an advocate for him. So who are the heartening over here referring to in the context Thurman and his people?

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So what do we learn from this? If First of all, we learned about the justice of our Deen

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that despite the fact that the Muslim was at fault, the Jewish man he was not accused.

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What do we think that if it's a Muslim, no matter what he does still support him, no matter what he does, and if there is a non Muslim, you can blame him. You could accuse him go ahead and do that. He's a non Muslim anyway. What's the big deal? No, it is a big deal. The loss of hunter calls those people who are blaming a Jewish man who was innocent, what does he call them? How he mean these people are treacherous.

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So first of all, we learn about the justice of already

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that we have due support.

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The truth and we have to oppose the false even if the one on the truth is a non Muslim, and the one on falsehood is our own Muslim brother or sister.

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Secondly, we learn from this ayah that the hacking the judge, he should judge according to the Quran and Sunnah

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according to Revelation, according to the teachings of our reading, why?

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Because the loss of penalty revealed the Quran, not just so that we recite it, not just so that we recite it and take protection, treat it as a book of Baraka. No, he revealed the Book lead Takoma vainness. This is a book that he sent that you use it, what's the point of having the book and putting it up on the shelf? No, use the book.

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So a hacking a judge, he must make his judgments according to the audience. And

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we also learned from this ayah that the How can he should judge according to what he sees, according to what he has found out according to what he has learned, according to what he knows for sure. And not what he doesn't have evidence for.

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The hacking helps you should you judge the man or aka meaning whatever a person sees whatever he knows for sure, if there is an evidence, if there's some witness, then you take it. And if there is no witness, then don't assume.

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We also learn from this idea that a person should not speak for or against something, the person should not speak for or against something, a person should not affirm something or negate something except after knowledge.

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Because the prophets are allowed a sudden he was about to make a decision in favor of dharma. He was about to he hadn't actually made the decision. But these I had to rebuild immediately. Why? Because he had made the intention. So even that is not acceptable. That if you don't have short knowledge, then don't affirm. Don't deny. Don't accept, don't reject. Wait until you can ascertain.

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Wait until you can ascertain. Don't be hasty in passing a judgement.

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Say the prophets are allowed Islam is being stopped from ever doing something like this. What about us? without knowledge we speak, we pass judgments, whether it is about people, or it is an issue about the dean, we've learned only forward only five years, and we think that we have become the greatest movies.

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We also learn from this idea that the hacking, he should not side with the criminals. Meaning if someone is guilty, and you know for sure that they're guilty, you know that they've done something wrong. They're the ones at fault, don't support them.

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What does it show that a lawyer he cannot take up a case in which he knows that his client is guilty,

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it is not permissible. And the earning through that money is also not Hello.

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The earning through that case, if he wins is not allowed for him. Why? Because he is defending who are in the profits are a lot Islam is prohibited over here. Let the con, this is a prohibition let the con linhart in in Hasina. Those people who are who are in Don't be a defendant. for them. This is prohibited. So if a person knows for sure that his client is guilty, he is a criminal that he should not take his case, in order to defend him no matter how much money you can make. Because the profit side of our discipline was forbidden from this and after him, everybody else was also forbidden.

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Similarly, we also learned that if a person's own friend, the person's own relative has done something wrong, then don't support them just because they're your friend, just because they're your relative. Because Allah says clearly over here that don't support the treacherous no matter who they are. Even if they're a Muslim, even if they're your blood relatives, even if they're your best friends. If they've done something wrong, don't defend them. Why? we learned earlier that Manish Varsha earthen say you attend Niccolo give Lumina, whoever does Sasha have evil, meaning whoever support someone in evil intercedes for evil, then you will have a share of it. So this is same

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thing. If somebody has done something wrong and you're fully aware of it, don't defend them. Why do we defend these people?

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Sometimes it is money in the case of lawyers. Sometimes it is our friendship. For example, we know that a friend of ours is clearly cheating in the test. That's piano if it's not Fianna, tell me what it is. Similarly, we know for sure that a friend of ours has not done the assignment and she wants my assignment to just copy it off. So if you become a Hussien for them, if you defend them, if you support them, then what is this a person is going against

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The commander of olanzapine

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whenever the candle hot in a house a man never ever support those people who are treacherous.

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Why? Because they're the loo corroborate the Colby, just that is nearer to righteousness. So what will matter? I remember it

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was still fighting there and seek forgiveness from Allah subhanaw taala. In the law, her can have a photo of a Hema, Indeed Allah is Forgiving, and he's also merciful.

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The Prophet sallallahu wasallam is being commanded over here to seek forgiveness for who for yourself, for what, for what you intended to support the wrongdoer without, without clarification. He had just intended to make a decision in the favor of the deceitful of the guilty.

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And that was without knowledge. But still he has been gold seek forgiveness, isn't it that a person if he makes a mistake, because of lack of knowledge is forgiving? Yes. But still, it is something incorrect. So we're stuck with the left for yourself for what you intended to support the wrongdoer without any W.

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Secondly, the set that was tougher last seek forgiveness from Allah, for who for the tribe have been rough. Because they What did they do? They defended a criminal

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although they knew that he was wrong but still they defended him

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in the law cannot afford over Hema, indeed, a less forgiving and he's merciful.

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We learned that the prophets of God isn't his faults, his sins, his mistakes were all forgiven by almost

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incidental factor is number two, a lot of times are revealed that Leo for like a long matter or demean them, because no matter how that allowed me forgive for you what preceded of your sin and what will follow. So why is he being taught to seek forgiveness for himself? Why? Why is he being told to seek forgiveness for himself, his sins were forgiven,

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to set an example,

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because the Prophet sallallahu Sallam was a role model.

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He was a role model.

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So if he just intended to do something wrong, intended to make an incorrect decision, which was because of lack of knowledge, if he's being told to seek forgiveness for that, and what about us?

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Secondly, the prophets that a lot of them did not do anything wrong, yet, he did not do anything wrong yet, but the thought of making a wrong decision does not be fit.

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Just the thought of making an incorrect decision, it does not fit him. Therefore, for that reason, seek forgiveness.

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It is said that has an apple abroad, say at an economy that has an act of abroad has another word good deeds of abroad righteous people.

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So what is very good for a righteous person is like a Savior is like something bad for someone who's up someone who is closer to a muscle.

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So the higher your level is, the excellent you have to be, the higher your level is the excellent you have to be.

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And if it's something that may be okay, still, it doesn't suit you.

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So, yes, the profits or losses, had not yet given the verdict. But because he had intended to still it did not benefit him, therefore, seek forgiveness will still fit in there.

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Now, what does it teach us? That in the position of leadership, a person can make many mistakes, because you don't know what's happening in reality. People come to you they present their cases to you, you make a judgement. And later on, you find out that what you decided was incorrect.

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Somebody comes to you presenting their problem, you advise them, and later on, you find out that they themselves did that wrong action.

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Similarly, if there's a lawyer, he takes a case, and he thinks that or the way that it is presented to him is that his client is not guilty. And later on, he finds out that his client is actually guilty. So in that case, what should a person do?

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seek forgiveness from the loss?

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especially in the case of leadership, if a person is a leader in any way, in any respect as a mother, as a parent, as an in charge, in any way, he should seek forgiveness from Allah subhanaw taala because we don't know where we made a mistake. We don't know where we were unjust. We don't know where we supported the high mean because of our lack of knowledge.

An-Nisa 105-122 Word-Analysis and Tafsir 105-106

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