Taleem al-Quran 2010 – Juz 06 – L066B

Taimiyyah Zubair


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An-Nisa 148-162 Word-Analysis and Tafsir 148

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I was a bit late in the ship I have a jean Bismillah Ar Rahman AR Rahim.

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Lesson number 66 Surah Nisa, I am number 148. To 160 to

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lay your head below will jarabe su immunol Kol.

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Allah does not like the public mention of evil in lammens limb, except by one who has been wronged. What can Allahu semir I Lima And ever is Allah hearing and knowing

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lay your head below. Allah does not like this action. Allah does not like these words. Allah disapproves of a person who does such and such.

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Robbie suey declaring openly something that is evil, mentioning evil publicly. Meanwhile, coal from the speech.

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What does it mean by Angela Hobbes, Sue immunol coal.

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The word job is from the roof actress Jean halvah.

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And job is to do something or to say something publicly.

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It is to do something or to say something publicly.

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If it's an action, it is to do it publicly so that other people can see it.

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If it's a statement, it is to say it publicly it is to say it openly. so that other people can hear.

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Remember actions and words they can be hidden, and they can also be exposed to other people. For example, if a person says something in his heart, it's only in his heart, nobody can hear it, but if he says it, then it is going to be known.

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Similarly, if he shouts if he yells, if he says those words openly, he announces, even that is included in general.

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Similarly, there could be an action that a person does behind closed doors, privately, nobody sees it. And the other is that a person does an action such that it is seen by other people it is done openly in public.

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So what is

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to say? or do something openly, publicly in front of others?

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So now your hibel Allahu Allah, Allah subhanaw taala does not like that a job should be done. Meaning someone should declare openly What? Be suey something evil, meaning evil words may not count from the speech.

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As I mentioned to you earlier, the job can be done of both actions as well as words, it can be done of both actions and words. Over here in the context it is words in particular, why? Because menial coal has been mentioned. And remember that a statement that a person utters the words that a person says they can either be sued or they can be high, they can be good words or they can be evil words, bad words.

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And what do we learn? The Prophet sallallahu Sallam said that if one of you cannot speak that which is good, that he should remain silent, he should not say anything. So Allah does not like that someone should publicly mentioned that which is evil. Now, what is included in su words? What is included in evil words evil speech? Give me some examples. Evil words evil speech, what is included in that?

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Lieber, for instance backbiting someone?

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Now, what if somebody is backbiting in a private conversation? He's whispering? Is that included in Java?

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Is that included in Java?

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Yes, because he's voicing it. Even if he's only whispering. He's still voicing it. He's still saying what else is included in speech, evil speech, foul language, whether a person says it very quietly, or he yells out foul words at another in public, that he humiliates and insult someone in public. And he's saying harsh words he's swearing at him publicly. This is also included in evil words. What else is included?

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What else is included?

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line that is also evil speech. mockery, making fun of someone making fun of someone openly mocking at someone. And sometimes we think that we're very clever, we're very intelligent, if we can pick on other people, and if we can make fun of them publicly. But what does Allah say? Allah subhana wa tada does not like these words.

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Allah does not like that something like this should be done. That evil words should be mentioned publicly.

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They should be shouted out. Or they should be set out blatantly.

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And remember that this could be done by any person, whether he thinks that he's very righteous, whether he thinks that he's very pious. Because sometimes we think that if we're good otherwise, then we can say harsh words sometimes. And we can back by someone.

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Similarly, sometimes people think that because they're older, they have the right to yell at those who are younger, and humiliate them in public.

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Because they're older, they can insult someone, they can mock at them, they can yell at them. No, there you have balmaha. java, this jar could be by anyone. This jar could be by anyone, whether he thinks that he's very biased, or he's older, or he thinks that he's an elderly relative. He's the older sibling, he's a parent. So he can do he can say whatever he wants. No, it could be anybody. bisou evil.

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And this could be in the form of foul words, it could be in the form of backbiting, talking bad about someone.

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Similarly, false propaganda. And this also includes praying against someone making the law against someone that Oh Allah, curse, so and so.

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Or Allah remove so and so from your Rama deprive him from such and such blessing.

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It could also include accusing someone blaming someone of a mistake that they have not committed. Earlier, we read about the incident of Dharma, that how the Jewish man was blamed for a sin for a crime that he did not commit. So this is also what job is. So this is also publicly saying out words that are evil. Similarly cursing someone. So Allah subhanaw taala, does not like these words at all. In law, except Mundo Lila, the one who was wronged?

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What does it mean by this,

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meaning a person on whom loan has been done,

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a person who has been treated unjustly

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the person who has been oppressed,

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then he has the right to say that which is true.

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A person who has been oppressed a person who has been treated unjustly, then he has the right to say that, which is true, but doesn't mean that he can say whatever he wants to know that now he has the permission. No, this has been understood in a specific way as well. That what,

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for example, first of all, it has been set at 11 00 am, what this means is that a person prays against the oppressor, because remember that if a person just makes a draw against someone, that overlocker so and so that is what making a draw against someone, right? Even that a lost parent or disapproves of,

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except for the one who has really been wronged, who has really been treated harshly, and you cannot take revenge for himself.

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So if in this state, a person makes a draw against the oppressor, then this is something that is excluded from this.

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So for example, there is a person who has been cheated by another, there's a person who has been cheated by another.

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Now one is that you've been cheated, you go and take revenge. When you go speak to the person you encounter them. And you say, you know, you cheated me, please give me my help. The other is that you don't even know where that person is.

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Like, for example, you're traveling in a plane, and you realize that your handbag which was under your seat is gone. It's gone. Can you go find the thief? No, can you it'll be very difficult, you can try very hard, but it would be very difficult for you have you not been wronged? Of course, you have been

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what can you do to help yourself? Nothing. But if in such a case, a person makes a draw against the person who has done zoom on him, then that is permissible.

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For example, the person says, oh, whatever he has stolen, you know, may he lose it as well may not benefit from it. You know, my phone that was in my bag, it just guys, if you try to sell it, nobody buys from him. So such a driver person makes that is permissible.

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Secondly, Muslim is the one who has been wronged and how will he say so? Another is that a person defends himself and takes revenge from the oppressor. How? By returning the same words to him.

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Like for example, a person is getting very angry at the other. And he's yelling at him. And he's saying, you know, you're so silly. You're so and he says harsh words to him. You're so crazy. You're so this year so that now a person is hearing all of these words. He says, I think you are. He says I think you are or he says the exact same words to him in return. Now, I

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Though he is saying evil words evil words are coming out of his mouth. However in his case it is okay. Why?

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Because he is defending himself.

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He is not initiating, he is only defending,

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which is why we learned that while Amanita Sato bardawil with me he, the one who Avengers himself after having been wronged for Allah, he can Maryland human severe then such people, those who have not upon them, any cause, probably meaning you cannot blame them in any way whatsoever.

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And this is mentioned in sort of the shoulder I in number 41.

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A third case. So what was the first case that a person makes against the oppressor?

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Secondly, that he defends himself out by saying the exact same words to him.

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Now, one is that you say the exact same words and the other is that upon you as well, you're like that, because a believer is clean, and he tries to keep his lungs clean as well. So even when taking revenge, you should avoid using those foul words. He may say May the same be upon you. Like for example, when the who they said to the Prophet sallallahu Sallam a summary commodity say, for eleiko? I mean, why should I dirty my tongue? Right? So, similarly, a person should defend himself in this way.

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therapy has been said that what this means is that a person informs another about the injustice that has been done to him. Why? Why, in order to get help?

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And in this case, this is not clever. Because generally if somebody, you know, if you're talking bad about another, what is it, backbiting it's labor.

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But let's say a woman is being oppressed by her husband, she needs help. So she goes and speaks to her father. Now she mentioned those things, which, if her husband hears, He would disapprove, or he would not like that he's being spoken about in that way, or that incident is being mentioned in front of someone else. So that is a definition of labor, Vic Roca, a haka be Maya CO, that you're mentioning your brother in a way that he would dislike, however, because a woman is mentioning those incidents, in order to get help. This is why it is permissible for her. She's not mentioning those incidents, just to talk bad about her husband. Know, why is she mentioning that in order to get

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And this is so that the volume the oppressor can be stopped from his world, so that he can be stopped from his injustice. Because if you remain silent, and if you don't say anything against such people, then what's going to happen? They're going to continue in their injustice.

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So something has to be said, against such people.

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So basically, to summarize a lamins Lima, the one who has been wronged, how is that going to be, first of all, by praying against the oppressor?

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Secondly, by returning the same words, and thirdly, by mentioning what he has done to someone else, in order to get help.

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Now, if a person has been oppressed by another, and Okay, he makes the war against the other. Now he's going on telling everybody about what happened.

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Or let's say a woman is being oppressed by her husband. Now she goes and speaks to her father. Then she goes and speaks to her friend. And then she goes and speaks to her grandmother, and her uncle and all the relatives. Is that acceptable? No. But she might say, No, I'm being oppressed, I need help. Is that acceptable? No, she should only speak to those people who can actually help her. She should only speak to those people who can actually help her.

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Now, sometimes, we as friends, people who are working together, sometimes we have problems with one another. It happens, arguments, disagreements, misunderstandings.

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Now, what do we think that if there is a misunderstanding, if there's a disagreement, you have the right to go and talk to somebody else.

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And we say more than what is necessary.

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Now, it may be sufficient to mention only one incident to get help. But what do we do? We mentioned one story after the other after the other after the other.

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We go speak to one friend, we would speak to another friend. We go speak to one teacher then we will speak to another teacher. Like this way, what are we doing? First of all, we're wasting other people's time. You went to one person and spoke to them for half an hour, 30 minutes. They gave you advice. You didn't take it. You went to somebody else, and you wasted 45 minutes of theirs. You didn't take their advice and now you go to your friend. Now you call your mother. How much time are we spending on just talking to other people about others? Seriously, just think about it. How much time are we spending

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Like, how much of our energy is going in texting in writing emails, in talking on the phone, in having private appointments with people, you know, in order to speak to them about what's going on. It's a waste of time, your own and also other people. And secondly, this is Java soup, which allows the panel data dislikes. If you really want help mentioning one incident, two incidents are enough. Talking to one person, two people are enough. You don't have to go publicize everything. Because if you do, then this falls under Jehovah's suit. And it's wasting your time and other people's time.

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What does Allah say? What can Allahu Semyon alima and Allah is Ever hearing. And he's also knowing he is listening to you, every single word that you're seeing, including GRB Sue.

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And he is Arlene, meaning he knows exactly what the situation is, what the reality is, whose fault it actually is. Is it your fault? Is it their fault? Allah is listening, and he's also early. So therefore, be careful about what you say. Be careful about what you say.

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What do we learn from desire? First of all, we learned that a lot of parents are the disapproves of any dislikes, that evil should be uttered in public.

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That something bad, something foul, should be said in public. So a believer should be extremely careful about the words that he uses. extremely careful about the words that a believer uses.

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Many times because we hear foul words all the time. It's not difficult for us to use those same words, right? What you hear what goes in your head is what's going to come out of your mouth. So, sometimes very casually, we say harsh things we say rude things, we say foul words which are unacceptable, which fall under the category of Jehovah's too. So Allah subhanaw taala disapproves of this. And we should really cleanse our tongues, from all types of jobs, all types of evil words, all types of foul words. There is no allowance for any Muslim, for any Muslim, to say something bad about someone publicly, in front of others, whether it is in the form of backbiting, or insulting

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the other swearing at the other, humiliating the other, or in any other form whatsoever.

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has an adversity he said that one should not invoke a loss curse against whoever wronged him. Rather, he should supplicate or Allah help me against him, and take my write from him.

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Although illa mandola It includes that a person makes the law against the oppressor. But what it has an advisory say that Allah does not like evil words to be uttered. Therefore, a person should not directly invoke a loss curse. Why? Because you should not dirty his tongue, that Oh Allah curse so and so curse, so and so it doesn't. So to be able to do something like that. What did he say? That rather a person should supplicate or Allah helped me against him and take my right from him? That even in this case, the true believer, what is he going to do? He's going to use words that suit a believer that they fit a believer because a believer in his work, he is very careful.

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Secondly, we learned that about the obligation of avoiding negative speech,

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the obligation of avoiding negative speech.

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If you just tell yourself, I'm not going to say anything that is true. Trust me. A lot of negativity will just finish from your life, a lot of negativity.

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Sometimes I happen somebody's cooking, and we can't help but comment, somebody is doing something we can't help but comment. Somebody is working, we can't help but comment.

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Similarly, there are people in the politics there may be doing something that you disagree with what happens in gatherings, what happens in gatherings, typically, everybody's commenting, as if, you know, there are some judges, that they can pass verdicts and they can actually make a change. I mean, you are sitting in your basement having a conversation with your friend over tea and watching sports. And there you are commenting about the President and the Prime Minister and that you know, this person and that person, I mean, what is your conversation going to do? Is it going to make any change? No. The only thing that's going to happen with a conversation is that those words are going

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to be recorded in your record. That's what's going to happen. And it's going to create negativity, that all that you're concerned about is you know the faults of other people. And you're just mentioning those all the time.

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So, we learn about the obligation of avoiding negative speech, about avoiding, you know, passing remarks.

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And commenting on politics and you know such things, especially when a person cannot make any change.

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Thirdly, we see that if a person, he mentioned something bad about another, behind their back, then what is it LIBOR? And what is LIBOR?

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It's a major sin, it is not acceptable.

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And if a person says something bad to the other on his face, then what is that? insulting the other, defaming the other which is also something unacceptable, which is something that is prohibited in sort of a lot as we will learn? Because sometimes you say that, Oh, no, I'm very confident. I'm not scared of them. I'm not shy, I can say it on their face. And sometimes we think we're very bold. If we can humiliate another person in public, they say one harsh word to us. And we can say three or four harsh words back at them. We think we're very bold. However, both are unacceptable.

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Whether you say suit behind their back, or you say it on their face, both are unacceptable. Both are incorrect.

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And the only case in which Jehovah suit is permissible is when a person has actually been wronged. When zoom has been done upon him, and in that case, that is not labor. It is not labor. And if he says it on his face, then again, that is not humiliating the other but what is it? It's taking revenge?

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We don't consider the magetta is number one. Last point it says for the seminar Allahu poletti to JD Luca feasel. Jia, what ash turkey in Allah, Allah who yestermorrow to Howard Akuma, in Omaha, Samir ombersley, certainly Allah has heard the speech of the woman who was arguing with you a prophet sallallahu Sallam concerning her husband. And she was complaining to Allah.

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There was a woman at the time of the Prophet sativida seven, and her husband he had pronounced Lee had upon her. And what is the hut? It was a giant tradition in which a man would say to his wife, that antialias lady will mean that you are like to me like the back of my mother, meaning just as my mother has had upon me, similarly, your mom upon me, it was a form of divorcing but not divorcing. So what happened was this woman came to the profits or she started complaining that this is not fair. Look what he's done, look what he said, I've served him, I have children with him. And if I separate from him, that what's going to happen to my children, and he's taken benefit of my youth,

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and now he's leaving me. So she was complaining a lot when she was complaining was that LIBOR? It wasn't considered as LIBOR. Why? Because she had been wronged. She had been treated unjustly.

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So the only case in which this is permissible is when a person has been wronged.

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And even when a person has been wronged, a person cannot utter more than what was said to him.

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A person cannot utter more than what was said to him, otherwise, he will become the one

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otherwise he will become the learning

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hasn't. He said Allah has allowed one to invoke him against whoever wronged him, without transgressing the limits, without transgressing the limits.

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So for example, the person treats you harshly and you say, you know, may Allah inflict harm upon you and your children, and what's the fault of his children? What's the fault of his children? Nothing. So if a person is transgressing, even in taking revenge, then he becomes he becomes the oppressor. So, even when taking revenge, a person should be very careful, the person should be very careful. The Prophet sallallahu Sallam said, whatever words are uttered by those who curse one another. So imagine two people who are cursing one another having an argument, then he who started it will carry the burden of it. Why? Because he initiated, he said something wrong. And the other person revenge,

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he said something. So who started it? The first person. So who's going to get the blame for it? The first person, the second person, although he's saying wrong, and unacceptable words, evil words, but because he is saying those words in his defense, this is why you will not be held accountable, who will be punished, who will be held accountable. The person who started unless the one who was wronged transgresses the limit.

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If the second person, what does he do? He transgresses the limit.

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The first person he made a duel against him only a second person he makes it work against him and his children. Now who will get the same the second person

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Why? Because he doesn't

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know, a person might say that, you know, it's always better to forgive, isn't it?

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Then why is it that Illa Mongolian? That person who has been wronged he is allowed to, you know, say something harsh in return? Or he is allowed to make the war against the oppressor? Why?

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Okay, because we're human beings, we want to take revenge. Why else? Because his rights have been transgressed, he has been deprived of his rights, so he should defend for his right. What else, if you don't stop the law on him, then he will continue his work. Today, he is oppressing you. Tomorrow, he's going to oppress someone else. Today, he said harsh words to you tomorrow is going to say harsh word to somebody else, just like children. If they say a bad word, and you don't discipline them, immediately what's going to happen? What's going to happen, they're going to continue to use those words for the rest of their life. So you have to stop them immediately. And

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sometimes it means you have to pray against them. Sometimes it means you have to take some measures against them, whatever it takes, but sometimes you have to stop the loading because otherwise you will continue to do Islam.

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We learned that at the time of the prophet SAW the lightest, a person came to him. And he complained to him about his neighbor, that his neighbor, you know, he's very unfair, he oppresses me, he's very unjust towards me. So the profits are allowed us and him told him to put his household items outside the house. He said, take up all of your stuff, all of your luggage and put it in the street.

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So he did that. And when he did that, every person who was passing by, he asked him, what's going on? What are you doing? Like, why aren't you inside your house? Why is all of your stuff outside on the road? And then he complained about his neighbor. So what happened this way, the neighbor, then people started telling him that you shouldn't do that everybody advised him, why are you doing this? What are you doing? Look at your neighbor, I mean, he's being forced to move out of his house. So this way, the oppression of the oppressor, that was stopped.

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So generally, as a rule, you don't say something that is bad, whether it is praying against someone, or it is using harsh words against them, or it is complaining to other people, you don't say these words at all. They're unacceptable, Allah subhanaw taala does not like them.

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However, if a person has been wronged, then he may do so. Why? To stop the login,

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we also learn from this ayah that because Allah subhanaw taala ends the IRA with his name's Samir and, Arlene. So when a person is making do are against the volume, or a person is defending himself, or a person is complaining to others, about the loan that has been done upon him,

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he should remember that Allah is listening, and he knows the reality.

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You may be able to deceive the other person and make him believe that really you are being treated unjustly. Whereas it's possible that you are the one at fault. Remember that Allah is listening, and he also knows. So be very careful about every single word that you utter.

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We also know from this eye about the justice of already the justice of our Deen, how, where do we learn that from? Where do we learn that from

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a Lamin Zuma that the person who has been oppressed, he should defend himself and align him the oppressor you should be stopped. Justice should be established. Justice should be supported.

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We also learn from this ayah but the beauty reality about the taharah the cleanliness of everything that how clean our Deen is that no evil words should be uttered by a person do evil words should be uttered, especially in public.

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Because if you publicly say evil words and what happens, what happens? Other people, they start using them as well. They start using them as well. So this ayah teaches us about the cleanliness of our Deen the purity of our Deen, that evil words even are not tolerated. Evil actions obviously they're not tolerated but evil words even they're not tolerated. That this is how clean Muslims should be. That not just in their actions, but even at their tongue.

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we see that sometimes people think that righteousness is that a patient is that if somebody slaps you on one cheek and you present the other cheek to him that

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You know, come and slap me on the other side as well. However, this contradicts what has been stated in this ayah that the volume, the oppressor, he is not going to be supported. Rather, he should be stopped.

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We learned punakha wamena been placed, maintain justice, maintain justice, and stand up for justice. So this is part of standing up for justice that if somebody oppresses you, then you take revenge, in the sense that you do whatever you can, in order to stop the injustice of the volume, especially when you can do something. When you cannot do something, then there's no point in complaining, there's no point in, you know, in saying harsh words, because you can't really make a change. But when you can, then you should try to do something to stop the learning.

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And when we say negative words, whether it is in the form of backbiting, or it is in the form of cursing other people, then generally such people they have low self esteem. Allah subhanaw taala discourages us from using evil words, and rather be positive. Why? So that we can be confident people?

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Just imagine if one person is saying all the time, I'm so tired, I'm so tired. Can you actually do something? No, because it constantly reinforcing that I am tired, they won't be able to do anything. And if you just tell yourself that no matter how tired I am, I'm not going to complain. I'm not going to say that I am tired, then what's going to happen? Even when you're tired, you will still do what you're supposed to do.

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Because when you say negative things, then those words even affect you. They affect other people around you. So saying evil words is also something that is discouraging.