Love And Hate

We're going to do lessons from the portal and we're going to focus on one surah, which is sort of abusive. And of course we'll get use of is a large section of the Koran. But we're gonna focus on the underlying theme. One of the things that you will learn from the shift today is that every surah in the Quran has one theme. And that theme, the moment you understand it, it gives you clarity of what Allah is saying in that surah and why it is different to other chapters and other places in the Quran. And there's a very important theme for sort of use of, I'm going to begin by speaking about hate, as is found in sort of use of and the shirking chart law, he will continue by speaking about

love. Usually, I'm the guy that talks about love, by the way show

the love doctor show, I'm just saying, but I'll let you take my position just because you're a visitor just for today.

So I'll talk about hate as is found in the foreign systems, you can come forward in chat law, there should be more room on the sides there.

There's certainly more room in the middle middle aisle there as well. There's a common law fan.

So I'm going to talk about the hate and how it is retold to us in the story of sort of Youssef and some of its dangers. And the chef will correct that with the perception of love as an underlying theme in the food in the surah.

There's only there's many moments but there's three moments that I want to focus on in that surah as being examples of self destructive hate.

The first is the brothers. You know, Subhan Allah,

Allah gives us an example of the iron of flesh and blood. You know, it's your own brothers. They're from your own father. You know, they're your own family. You would never expect that they want to, you know, hurt hair on your head. You would say this is my brother, this is my sister. Why would they hurt me? But Allah begins that chapter, just a paragraph or two, a couple of verses in that the brothers come in unison

in a najwa and a lot tells you in other places in the portal, an inner man nazwa ministry on nazwa is secretive talk where two people sit together and they talk about someone else.

And a law says in them unnatural, Amina shaytaan, that that kind of habit of a person. It's devilish. It inspires evil. So there they are. There's a few brothers. They seek to talk about their own flesh and blood another one of their brothers.

And they said panto, Cthulhu usofa. Our Torah who

kill us or get rid of them, put them far away. One of them the eldest of them, Carla, let's have to do who don't. Don't kill him that that you know that that's crossing a greater line. It might go too far. But put them in put them in a well put them in a cave put him somewhere Utica, tobacco sejati in Clinton fighting travelers and a caravan will come looking for water, they'll grab them out of it, they'll carry them far away.

There was not once a moment in their mind and deliberation that this is a young child,

that this is one of us. And when hate overcomes a heart, it blinds it to any sense. any responsibility, any fidelity, any brotherhood, any kindness. It makes you blind, not when the eyes but that that hatred clouds the heart. Now notice Allah says in the Quran, in her letter, absorb well I can Tamil kulu Latifah pseudo. It's not the eyes that go blind that you can't see what's happening around you. It's that your heart becomes so confused with darkness and hate that it can't see the reality of what's right and wrong in life. You can't make the right decisions. And therefore whenever the Prophet would speak of piety or taqwa or kindness, he would say a taqwa. hoonah piety

and righteousness begins here. It takes firmness here. It's in the heart. This is where it begins. Salalah hottie listen. So that's the first element of hate. Yes, there is evidence in the Koran there is statements in the Quran that shows that blood at times is not thicker, thicker than water. That there is a time where you can look over your shoulder and be worried about your own family members and be concerned about what they say about you when they sit together.

Without you, and one of the things that we are taught in Islam is to have open kind of sessions and the prophets I send them he would teach never to talk about someone, the height of it outside their absence. You know, it's one of those grievous things. It's not just about strangers. It actually the greatest poison of it is in the family, where the Rebbe you mean is about your own flesh and blood. It's your own family. You're talking bad about a brother and and a cousin.

There isn't a person in our room who doesn't have a family feud. Don't lie to me. There's some uncle who's not talking to some aunts, cousins, brothers, sister. There's someone back home somewhere who's sitting on someone's land or took someone's goat.

That mango tree belonged to my great grandfather and I don't know who's eating the mangoes today, someone's eating.

There's some Family Feud that is there.

It's true. Every single one of us.

If you think back, you will hear what your mom said about this lady or that lady or that aunt or, you know, may Allah protect us.

The second incident that you find in the story of use of

is the hate of a scorned woman.

You know, the prophets lie Selim says one of the seven who will be given shade by Allah subhanho wa Taala. On the day of judgment, one of the seven is a man who's invited by a woman of impeccable beauty refinery, she's above them in intellect, in wealth in position and status. But because he fears a law, even though there's desire, and the law says about use of him, maybe her, you know, she designed he was going for it as well, Lola and Robert Hannah Robbie, he had the capacity to fall into that scene. But a loss of Hannah to Allah says that when he rejected her and he ran away, and she ripped his shirt, and he got out of her clutches and her husband came and evidence is

established, and everything's corroborated by the people of the house.

She turns and she says, What are you going to do with a man who assaulted me?

Not just to save herself. But to put us in a place where it weakens his resolve, look what I can do to you. In that case, that couldn't have been the case, the plot that she had was manifest was great. It's not that she just wanted to put him in pain. She wanted whatever she wanted from him, and I'm gonna get it any way that I asked for it any way that I request. She doesn't ask for his death. She asks for his punishment because she wants him alive. I love them.

I don't want to lose him. I just want you to hurt him so that he loved me back somehow forcing

the third moment of hate and I end with this are the women who here have her her own friends. Remember, we talked about your brothers and sisters? Who else is watching? Who else at times looks over your shoulder look through your window looks at the car you're driving looks at what you have, you know, sometimes we assume friends are all the same level. In the Koran. There are many different words descriptions for what we loosely translated English as a friend.

There is Sahib there is padeen there is Willie there's I mean, there's all these different words that mean someone who you look at as a friend 1718 different words that Allah uses in different ways at different times to describe different relationships.

And sometimes your friends are the first people to wait for your fall. They have that silent hate. Now law talks about this with the people of course, that the people of course they would look at the prophets I send them what India can do levena cafaro Lee as lacuna can be applauding those people who disbelieve in you or Mohammed they're your own people of your own with their eyes if they could if they could get you they would kill you with their eyes on the law it was in some people their eyes if they were guns you'd be dead. They look at you from across the room you don't know they're looking at you. But there's that has said in that hate that is there and there's that fake smile.

Similarly go

and they give you that mama hug gonna double tap on the shoulder prosonic and you walk away and it's like man

and that's what happened to her walk on and it's what I'm feeling Medina, the women of the city that the high women of the city her friends because she was an influential woman in Morocco. How can you believe the woman

The minister

to raw we do Fatah and she's trying to he rejects her her own slave she he rejects her. How poor is she? Look at her look how far she has fallen.

So she says oh really

because hate goes both ways. That's one of the lessons you learn.

So she says I'm going to show you here take these knives let me show you what you're gonna do now. And use of walks in a highlighted Hola, la Hindi slice their hands open all they're enamored, physically by use.

There are elements of hate that are underplayed in life and listen to these final words of the Prophet sallallahu alayhi wasallam,

where he would say to the Sahaba, don't love anyone completely.

Because one day, you might be forced to not love them. And don't hate anyone completely that colors, you wipe them out, they have no chance of ever making it up to you. Because one day they might be important to gain in your life. And that's one of the underlying themes that you learn from that story of hate in the life, lifecycle and life story of use of alley Sam. Without further ado, my brother. The doctor. Does like a lot have chef and Hanif met lots of planets to make it easy and I know you're jet lagged.

But you'll be alright. Come on brother. I do it for you guys.

cinematic moment Allahu barakato.

I will same shot yesterday because he often comes in visitors in the UK. And I've always known that Australia spa. And that is like a 20 something hour flight. But until you sit on the aeroplane and make the 20 something hour flight, it takes on a new meaning of the word traveling. So it's literally on the other side of the earth. But hamdulillah I'm very honored and pleased to be with you this evening. And to share with you this topic which I think it's a very beautiful topic. And one of the things I mentioned that I focused on and that I try to encourage people to do is something called contemplation of the Quran. The word contemplation is not something which we're

familiar with as Muslims. So when it comes to the Koran, you know, you hear people saying read the Quran, memorize the Quran, recite the Quran, with the translation of the Quran all of these words are familiar, but rarely Will you hear someone saying to you contemplate the Quran, even though Allah subhanaw taala often says so in the Quran. And this commandment is a recurring one in the Quran, to contemplate and reflect. What does it mean to contemplate and reflect? You see, the beauty of contemplation is that it is open to every Muslim. Not all of us have memorized the Quran. Not all of us are prolific reciters of the Quran. Not all of us are scholars of Tafseer that we can just

start explaining the Quran. But something which every single Muslim can do and should do is to contemplate the Quran. contemplation at its very basic and easiest level is simply to stop and reflect, to think about the message of the Quran soleras so when you For example, read Surah Fatiha surah class, I could see anything of the Quran, it is to simply stop at the end of that verse, or the end of that passage or the end of that Sora and to think about what Allah is saying, and why is he saying it? One of the difficulties that we face today as Muslims, especially as people who don't speak Arabic, or the vast majority of us are not Arabic speakers are prolific Arabic speakers. And

as people who have somewhat of a disconnected relationship with the Quran, is that we can't understand the message of the Quran, right? So for example, you know, you open Surah Baqarah. And you find that Allah subhanaw taala, every fourth fifth sixth verse is changing topic. If I was to give you a book from the library, and I was to say to you, what is this book about? You'd flip it over, you'd read the back cover? You'd say to me, it's a horror, it's fiction and nonfiction, its geography, its biography, whatever it may be. But when I say to you, what is sort of Baccarat? No one knows. Right? You know, it means the cow, but even that doesn't make sense to you. Right? I was

the whole sort of about a cow. So it doesn't make sense. Why? Because you have no framework. But what is actually within the surah is a message of the Quran. Why does Allah subhana wa Taala For example, when he mentioned the story of a prophet and actually sort of use of interestingly is the exception to this rule. Often in the Quran, Allah subhanaw taala divides the story of the prophets throughout the Quran doesn't mention in a single place, not a biography. So our use of is an exception. But generally moosari salaam Ibrahim Ali Salaam The story is divided throughout the Quran, why? Why does an alarm so just give it to us all at once beginning to end, single sequence,

easy to read, understand, we're done. We're over.

Why splitted over the Quran, and why when there's a lot of xojo add things here and remove things here from the same story, details that are mentioned in one place, or mentioned in another. All of this comes back to the single issue of what is the message of the surah. Allah Subhana Allah in the Quran is not a storyteller. The Quran is not a book of tales and stories. So therefore a lost focus of panatela is not for you to enjoy the story, it is for you to take the message. So what is relevant to the message is mentioned. And what is not relevant here but maybe relevant to a different message in a different sort of the Quran will be mentioned there. So now when you start to

contemplate and think and we did this exercise in the morning, Shanghai with the students at the college, just read Surah Fatiha very simply simple questions. Why does Allah say this? What are the messages and obviously it's easier to do with Fatiha than it is baccara la Murano use. But this is something which I just want you to, to get into the frame of work of understanding. So one of the things that we're going to do with sort of use of and one of the ways that you find these messages of the Koran is by looking at repetition, repeating and recurring themes and messages within a single song. The Arabs have old one of the methods of eloquence and one of the ways that they would

speak in their poetry is by repetition. Repetition, when something is repeated, often, it denotes importance, it denotes emphasis. So for example, the Prophet sallallahu alayhi wa sallam often when he would want to say something important to his community to his companions, he would repeat it a number of times. For example, in Salah in Europe or in Musa Jude, when you make a dua, you repeat it often three times the Imam in the witr prayer in Ramadan when he's making dua, and he wants to focus on something What does he do? He repeats it repeats it three times, right? You get the hang. So when Alonzo will does the same thing in the Quran in the surah, it is there for a reason. The repetition

of that in a single surah often leads you to the message of the surah. So what is the one thing that a law repeats over and over again in Surah? Yusuf

what is the thing that aligns though Virgil focuses on over and over again. It is love, love, love through acts or use and ushanka Mashallah explained, there are aspects of hate because of love and hate are obviously opposites to one another. So when you hate something, it's because you have love for something else. Or if you're going to love something, maybe it's because you have hate of something else. So lots of panatela repeats the issue of love over and over again, right from the beginning of the surah. So use of Le Salaam is a young boy right the beginning of the sermon Allah subhanaw taala begins the mention of the surah Allah azza wa jal says are although Billahi min ash

shaytani r rajim. Impaler Yusuf Ali abbyy ability

to a had Ashoka acaba was shamsul Kamara to whom Lisa g Dean, Yusuf Ali Salaam was a young boy he sees a dream. He goes to his father who is a prophet of Allah, mighty messenger, yakou Valley center, and he says to him, oh, my dear father, I saw in a dream that there were 11 talents or stars, a sun and a moon, and all of them are prostrating before me.

jacobellis salaam is a prophet of Allah. And as the Prophet sallallahu alayhi wa sallam my own Prophet would sometimes do. When people ask them a question, they don't give them a straight answer, but they understand that there is something there that they need to be aware of. So they warn them of a danger, or they guide them to something else, right, just as we do as parents if you're a parent, I don't know many of you probably aren't, but some of you are. You can imagine your child comes in, they want to do something, but they're too young to understand, to appreciate the point, but rather what you do is you give them some advice. So what does jacobellis salaam respond? He says

por la buena de la topo Surya Kerala aquatic fire ki doula can Qaeda. Oh my dear son, don't mention this to your brothers. This dream keep it to yourself. Because if you mentioned it to them, they will plot and plan against you. You see jacobellis lamb is a father he knows his children, he can see the tensions that the universe as parents if you have children, or if you have nephews and nieces, you can often see the politics right at a very mini level that they play behind like this, like the older sibling and the middle sibling and the younger sibling. And then when friends come over, there's a packet, you can see what's going on. So likewise, yopu buddies, Sam knows his

children. So he says to use of dimensions. This is love, the love of a father, for a son, a parent for a child. So what the off of the beginning alaric xeljanz speaks

About Love. And not only the love for what you must look for also in the Sora, is when a law speaks about the different contexts of love, he speaks about the results of those contexts as well. So this love is the love of a parent for a child, which leads to protection. That's what he wants to do for his child, protect him from harm, keep him safe. Don't mention this to your parents do your brothers to your siblings. So then a large social continues, and we see a different form of love.

And this time, it's the love of the brothers that they have for their father. They want to be more beloved to him than the favorites and use of use of his number one, he's the most favorite. So they know that, but they want to be more beloved to their father than so he leads them to jealousy to hatred, and to plotting against their own brother, the people that should be looking after him, right, your older siblings, they look after you they look after you they, they do everything for you, and so on and so forth. In this case, that love or that want of love, that desire of approval and love from their father leads them to plot against their own blood, their own Kiffin kill their

own brother. So this is another type of love that Alliance dogen mentions. So throughout the surah, you have all of these different types of love coming. So they take their brother use of le cinammon. As Shannon said, they dump him in a while, and they leave him for dead. So what happens a large village and mentioned that our caravan of people come across what I'd say rotten for our celui de la de la, they come because they first is a caravan of people that traveling, they come to the well, they're thirsty, they take the bucket, they draw it up, and what do they find a boy,

they find a boy. Now you will think imagine this is your right? There's a lost child, you know, somewhere in the outback of Australia or wherever is there's a lost child and you find the child, what would you do to that child?

You would think okay, let me take him to the police. Let me reunite him with his family. Let me find out where he's from, and so on and so forth. What do they say? They say, Wow, here's a boy, let's sell him and make money.

So we're gonna learn so Joel is showing love. But this time, what is it a love for, for money for a while, that would lead them to take a child that is lost that scared You know, I'm just a fairly sentimental prophet of Allah at this stage. But he's lost and he's scared. And you know, like, he's like, you can imagine in the middle of a desert, no food, no water left for dead. And instead of taking that child and taking them to safety, they see a business opportunity.

So they take him and they sell him into slavery. And a large surgeon surgeon or arm or shadow who be feminine boss, they sold him for a paltry sum, a very small, insignificant sum. Some of the scholars said, as the Tafseer of this, that they sold him for very few, very few, very few coins, because that's all that they could get. So again, a large though, just shows us love. So the new Safari Salaam now goes as a slave, and it goes into the household of the leader of Egypt. And as Shannon mentioned, we come on to that portion of the story where now we see a different type of love, and infatuation, love of desire, that leads his mistress, to trying to seduce this young man, this young

boy, who, even though she has power and wealth, and everything else, she is smitten with him. And the Prophet told us that he will sell them that if you were to take all of the beauty that Allah has dispersed amongst creation, from the time of Adam, it is seldom until the very last person who will live half of it was given to use of and his mother.

So you can imagine, right? Imagine the most beautiful person that you've seen, ever. That person has a small portion of the share that all of the billions of creation have had to share from the beginning of time to the end. The other half was just given to yourself and his mother. And that is why as you know in the story, they think that he's an angel and so on and so forth. So Yusuf Ali Salaam, is now in another trial of love. But this time it is a trial of haraam love, the love that his mistress has towards him, which leads her to do what? To sacrifice everything for his sake. She is willing to give up her position or honor her husband, her wife, everything and the women of the

city of rumors and they're talking about her and everything else, and she's willing to sacrifice at all. That is another repercussion of love. So you have protection, you have jealousy you have you have all of these different things love a wife which needs you to do evil. You have for example, this type of love also, which leads you to forego and sacrifice everything. So now she tries to seduce me notice

As it moves on that he refuses, the women gather they see him and he still refuses. So a large though Joel mentioned a different type of love. On our obesogens, a hub Bo la meme, de una de la use of Allah He sent him says, Oh Allah, I would rather and it is more beloved to me that you placed me in prison than that I should respond to what this woman wants from me.

So he self expresses a type of love. What is this a love for it, no one loves prison. I mean, there's something wrong if you love prison. It's not a love for prison, per se. It is a love to be protected from evil. And this is the lesser of the two evils. So if it means that I have to be punished, or I'm going to go to prison, my freedom is going to be taken from me, I would rather do that. Because at the very least a lot is pleased with me, rather than falling into her arm, but a lot is displeased with him. So he chooses his love for Allah, over and above his love for everything else, and a large village and mentions again his love. And it is at this moment in the surah that

Allah begins to manifest and make clear the prophetic capabilities of use of value center, before this alert soldier doesn't speak about him in terms of a profit. He's a boy who's taken from his father, he's dumped in a while he's bought and sold into slavery. But it is at this moment when he sacrifices for Allah. Now you see him become a prophet. Why, because the next type of lovers he's in prison, and he's interpreting dreams, according to the knowledge that Allah gave to him. So now we have a different type of love. And now it is the love of his companions in prison, his gel mates for use of Valley center. And that love, as they say, when they when they mentioned his dream, one of

the mistakes that I saw myself being sacrificed, and the birds come into my head, the other said that I saw I'm pouring wine for my leader for my master in our our communal machining. And verily we think you this is a stranger, they don't know us if they don't know who he is. They don't know his story. But we see that you're a righteous man. So tell us what it means. So this is a different type of love, a love of righteousness, a love of God. And this is innate in every single person, right? Sometimes you just come across a person or you hear of a person, and you don't know them. You never met them. You never had any time in their company, but simply hearing about them and what they've

done and what they've achieved. It just gives you a sense of love and appreciation towards that person. You often hear about like wait leaders and people that are pastor, you just hear the stories, you read their biographies, you don't know them, you never met them. You don't know the inside dealings of their life, but you simply love them because of what seems to be their righteousness. So likewise, these people they loved use of it, Sam, for his righteousness. So use the valley, his salatu salam, he tells them interpretation of the dream, the story moves on, and we see another type of love. And this time it is the love of the king for use of Allah His center. And

that is a love of trust and honesty. Yusuf Ali Salaam, the king realizes enemy takes him out of prison, he realizes that he is a man who can be trusted, a man of integrity, a man of honesty, someone that he can use as an advisor and as a minister. And so he asks him what he wants to do. Yusuf Ali Salaam says, I will take over your Treasury, because it's a time of drought and famine. He came at a time of drought and feminists is the the dream that he interpreted for the king anyway. So he comes out it's famine, and he will be in charge of the most important thing that times of famine and drought. And that is the money who gets what how to ration it has to be equal had to be just,

and the king loves him for it.

So then the story moves on us the valley, his son shows a different type of love. Now his brothers will return to Him. They don't recognize that it's useless, but they're in need. They're in poverty. They don't have food that they need some rations, they come to the king, or they come to him as the Kings advisor, and Yusuf Ali Salaam recognizes that in the remaining 11 brothers that he has. The next most favorite and beloved to his father was his brother, Benjamin Binyamin and Benjamin is suffering this the way that Yusuf used to suffer. They haven't killed them or done anything else. But he's suffering because now they're jealous of him. Just as they used to be jealous of us. He

said the beginning of the sort of large soldier says about the brothers they said let's kill use of or dump him in a while, and then we will be righteous. But a large soldier shows that that type of action never leads to your result. Because now they have another problem. They're still not the favorite. Now they're jealous of another brother. So use the father is Salaam, his love for this brother. His love for his brother Benjamin makes him extricate him from this position, takes him out removes him as we know like

You know, like through that issue of stealing the, the vessel of the king and so on, he takes him and removes him from the situation. And so his brothers won't be able to oppress them anymore. And that is the genuine type of love that a brother should have had for his brothers. Not the way that the brothers of use have loved him, which wasn't genuine, it wasn't real, wasn't sincere. This is how they should have loved him, that he's willing to remove him from harm. And so we'll learn social dimensions later on. And I don't want to take too long. This is a story which I could spend like a weekend or more speaking about. But Allah subhanaw taala then mentions towards the end of the surah,

another type of love. When now the brothers of Yusuf Alayhi Salaam come back, and they recognize who he is, they see who he is, they know who he is, the stories become unraveled, they understand what has taken place, and how a large soldier has preferred and given preference and virtue to use of over them. And he said them, so what do they say to him, forgive us. And so now use the valley Sam, despite all that he suffered, despite all of the injustice and oppression, that he weathered, he's willing to forgive them. Because his love for Allah is greater than his love for anything else. And just as he wishes that Allah should forgive him, he's willing to forgive others. So Allah subhanaw

taala, throughout the story, you see different types of love, the love of a father towards their children, the love of siblings and a sibling rivalry, the harem type of love, than just type of love, the love of money, the love of wealth level position, all of these different types of love, are mentioned within the single surah. So what is the message, the message for me and you to take and to apply into our own lives to teach our children to live by is that alarm soldier does seem to sound alarm knows best. That if in Surah, use of alarm shows you this is how people love the different types and contexts of love. And the lengths to which they're going, they're willing to go

to, in order to achieve that love. Doesn't alarm deserve more in terms of love?

Does an alarm deserve even greater than this? People know what they're willing to do for money, for family, for children, for like, you know, a harem type of love. For one of these different things that we have that we love that we covet, we're willing to go to such extremes and lengths. We're willing to spend nights awake and days traveling, we're willing to sacrifice everything that we have some times for certain types of love. We're willing to do so much. Sure, our love for Allah be greater than all of this. Because as the Prophet Allah sallallahu alayhi wa sallam, none of you truly believe until you love a lot more than you love everything else. And we often see the

statement right? Who do you love, most people say I love Allah. But this surah shows you what that love actually means. So if brothers are willing to kill their brother for love, if people are willing to sell free people into slavery, because of a type of love, if people are willing to sacrifice everything that they own, their position, their status, their wealth, their family, everything for a type of love, then it shouldn't we as people who love Allah and worship Allah, love Allah even more, shouldn't we be willing to sacrifice our sleep and our wealth and, and the things that we hold dear for our love for the loss of panatela. So when a large level tells us and commands

us in the morning to wake up for pleasure, and we're tired, and you know, Mike is jet lagged, and we got like so many other issues going on, and we're tired and we didn't get any sleep or your children kept you awake, whatever it may be. Your love for Allah shows you that you must sacrifice. So you'll wake up, and you'll pray, and then you'll go back to sleep. Does the love of Allah subhanaw taala mean that when someone asks you for charity, they ask you to donate or it's time to give us the care and you need that money. You could spend that money in 100 different ways. There are 100 other things that you could buy, but you're willing to sacrifice your level of wealth for the sake of

Allah subhanho wa Taala because your love for Allah is greater and above everything else. And that is what Allah subhanaw taala is saying within this surah and that is what the prophet sallallahu alayhi wa sallam applied. You see one of the ways that you understand how the prophet SAW Selim contemplated the Quran is because you see that these messages that we have in the Quran, he applied them in his life. He was willing to sacrifice his family and his relatives. He was willing to sacrifice comfort and a life of luxury. He was willing to sacrifice his relationships, he was willing to sacrifice everything, his own life and the lives of his children, everything for the love

of Allah subhana wa Tada. And that's what he instilled within his companions. So Allah subhanaw taala through this sort of that we love so much that we read so often, that we love to know about allegedly speaking about love, but he's speaking about that love in terms of how we should love him more than all of these different types of

I mentioned in the Quran and this basically my dear brothers and sisters is contemplation. You take something from the Quran and you simply think about it, you stop and you reflect. And when you see that there's a recurring message, or you see that there's something else that you can do with the Quran, something that stands out, you take it and you focus on it, and you think about it and you read what you can concerning it. And then you arrive at the message of the source of the Quran and ask Allah subhanaw taala that it makes us old people of the Quran and gives us understanding and contemplation of the Quran. Because the Prophet sallallahu alayhi wa sallam told us in a beautiful

Hadith that in de la Halina Minami Allah has special people that he has placed on Earth. They said Who are those special people a messenger of Allah He said,

Allah Hassan, they are the people of the Quran. These are the special chosen people that Allah has chosen and placed upon this earth mail large diligent make you and me and I will families, all of us from amongst those people. So lucky for your patience also had a bit of Mohammed while earlier.

Just two or three follow up questions. Because I think the topic does Allah hair is one of such depth and beauty and the focus really on the follow on

is, you know, the law of numerous Earth are the Allahu anhu he would say to his his students, you know, he's the Companion of the prophets I send them you can know your measure with a law is the caliber carrying the law you can know whether your heart is attached to a law, whether it loves and you're loving of Allah subhanho wa Taala in different places. And he began by saying at the moment you read or study or hear the Quran, and I do want to ask the chef because you know, disolve lawhead he teaches the Quran. And Allah Subhana Allah to Allah has given him a gift in making the Quran accessible to people who may not find access to it on their own. I want to ask him inshallah, just

to share a few words with us about some of the things maybe personally that he has benefited from, that have helped him to find those moments of contemplation. And for people who may not have access to the Arabic language or scholars or other visitors. What are some of the things that they can do? And what are some of the things that they should avoid? When it comes access to the Quran? And one of the things that I lead you with is a statement attributed to the prophets I seldom where he says the one who speaks about the Koran from their own whim, even if they are correct, even if they come to a correct understanding they were wrong at how they arrived at it. So how can we make sure in sha

Allah that with our contemplation and with the studies that we do that it is something that keeps us well and true on that straight path? So that we are guided with the prayer and please, please stay as you are, maybe it will be easier this way.

long question. That's like the whole lecture in itself. So um, one of the things that I teach for McLean Institute and what I'm teaching this weekend in Melbourne inshallah hope will come to pass after we launcher is Costco lost in translation, which speaks about contemplation of the Quran, how to contemplate the plan for non Arabic speaker, that's what we focus on. It's the whole weekend that we explored the Quran and the different things that you look out for in order to help you contemplate the Quran.

So just to give you a couple of pointers in terms of contemplating the Koran and something which is actually very effective and contemplating the Quran is to personalize the message of the Quran. The Quran is speaking to you directly, as it was revealed over 1400 years ago was revealed to the Prophet salallahu alayhi wa sallam is revealed in Mecca and Medina. But the Quran, its miracle is in its eternal nature, that it will ask them to Yeoman piano. And therefore Lars originally when he speaks about

who he speaks in the Koran, he is speaking to you directly. He's addressing you. So when you read the Koran and you read it in the way that Allah is speaking to you, you don't read the Quran in a third person context, because that's something which we mostly always do. Why it's a story of a prophet lived 1000s of years ago in a faraway land. And as soon as you have that mindset, you distance yourself from the Quran. You make a barrier between you and the Quran. But when you personalize the message of the Quran and the story of the Quran, and you think of Allah speaking to you directly as if you're speaking to you right now, then that helps you to contemplate the Quran,

not as what a lot it isn't. It is not what is a law saying to the Muslims or to people or to other people? It is what is a law saying to me? What does Allah want from me? What is allowed

From my family, not from just the Muslims or the believers and so on. So the Quran, one of the things that you will find always, especially in the stories, which is often our focus when it comes to the Quran, is that a large surgeon always speaks about messages and principles. Allah subhanaw taala doesn't speak about detail that is irrelevant. So for example, a story of the Quran will never begin once upon a time, right? in a faraway land. A large soldier never sets the scene. It's not like a novel, you know, like one day was raining, right? And you know, this person was dressed like this and look like this and they woke up and then this to eat a lot never says this. Often in the

Quran. Allah doesn't even mention the names of the people other than the prophets of Allah. Doesn't name them. No age, no ethnicity, no language, nothing. Allah subhanaw taala. What does he do? He goes straight to the point. Why? Because a large seller just wants you to take away the lesson. So what Allah mentions, there is a lesson to be taken from it. If Allah mentioned all of these other details, they will distract you. And to find the message would be very difficult. Because you'd have all of this other information that doesn't really matter. So what does the Lord do, he strips all of that information, and instead allow focuses upon the message. Why because that message is eternal.

That message isn't just for a particular time or place. It's something that we can use today. So many of the things that we navigate during life and solve the problems that we have. Allah has given us the answers in the Quran, soprano to Allah, Allah has told us what to do. The problem is that we don't know how to contemplate the Quran. And that is why contemplation is something open to us all. And what I would simply recommend, you know, like contemplation is something which you simply do a very small amount at a time. So that's something that you need to spend years studying is not something where you need to give up your job and lock up, lock yourself away in a house and know,

all you do is every single day or even every single week, if it's too much for you take one or two verses of the Quran and contemplate so large that will also affect how you start al hamdu Lillahi Rabbil aalameen. What does that mean? Yes, I know, you know, the translation. But that's not the question that I asked. I didn't say what is the translation? I said, What does it mean? What is the message? So when Allah says unhemmed, all praise? What does that word even mean? praise. So now when you start to think about praise and the different types of plays and what praise actually means, that's contemplation, because I can say, for example, that so and so drives a nice car. That's the

type of praise. But is that the praise that Allah is referring to in the Quran? And if not, then what is the type of praise? What are the emotions that allow once from you when you appraise it's not just something you do verbally, right? There's a there's an action of the heart that accompanies it. What is that action? What are the emotions? What does the law want you to feel? That is now contemplation and you just do one verse 510 minutes you stop next week, or the next day or whenever you feel up to it, you come down, and you go to a Rahmani Raheem, verse number two, why does Alonzo will speak about these attributes here? Why? two attributes, both of them revolving around mercy?

Why not something else? And then when you think about this, connect the two together, verse one and verse two, how are they related? So don't like you know, compartmentalize the Quran, bring it together? How does verse one relate to verse two? unlike this very simply, you will inshallah, Allah begin to contemplate the Koran. It's something which you know, it's a lifetime's work, it's not something that you're going to finish tomorrow, next week, next year, even in 10 years, it is a journey of life. And the point isn't to finish. That's, that's one of the tricks of shippon, you didn't finish taking too long. The point isn't to finish. The point is simply to come closer to

Allah and to understand the Quran. And so even if you're doing that in small baby steps, then inshallah that is something which is positive, and it's something which is good.

I'm just going to burden the chef with one more follow up question.

Another lecture, another lecture in Sharla.

Especially for our brothers and sisters here in Perth.

How do we distinguish between? And I know, this is something that we speak about often. How do we speak? And how do we distinguish between people who have knowledge about the deen, who are trustworthy for us to take knowledge from? and others who seem to be knowledgeable who seem to have outward I guess, kind of signs that you could take knowledge from them? And should be where should the caution be? And is it appropriate that everyone can have a free rein and say, Islam means this or this is what Islam means to me or this is what the foreign means or

this is I think, one of the

The central issues that many of us in the West living as Muslims struggle with, which is who speaks for Islam who speaks for a law, sometimes you have people speaking on behalf of a law, this is hot on this as well as if they're the final authorities and so on. When we know that the prophets I said, I mentioned that there will be people, individuals who the whole arm is on their tongues. And you know, whether extremists and the whole outage that were spoken of at the time of the prophets, I send them who many of them as we know, 4000 of them, for example, memorize the horror and at the time of the live now that's yet they went to fight against Saudi Arabia.

And yet the knowledge of the Quran what they had memorized didn't benefit them. And the Prophet describes that the Quran was on their tongue, but it didn't actually touch their heart. Can you share some words as to? Who are those that are reputable? Who should we turn to when we seek knowledge? And what are some of the things that we should be careful with in sha Allah? Is it just because someone has memorized the whole on or claims, knowledge of that sort?

Okay, so how long do you have?

It's a very important question. And it's something which, which requires some some detail.

At the basic level, obviously, the, the people who speak about the Quran are the people who understand the Koran. And they've studied the Sunnah of the Prophet sallallahu alayhi wa sallam, in its correct context in a comprehensive way. One of the greatest dangers that we have today, and one of the dangers of people who are not qualified, speaking about Islam on behalf of Islam, is that they don't take the Quranic message comprehensively, what they will do is they will pick and choose what benefits them. And that's one of the signs that these are people who are supporters of the Quran. So for example, whether it's what's happening today in Syria and other parts of the world,

those types of groups who choose parts of the Quran and they ignore the parts, choose what suits them and their message and ignore the parts that is never the way of a scholar. Why? Because you can't choose and pick parts of the plan. What makes one part of the plan great and wonderful, all of us from Allah subhana wa Tada, and Alonzo Joel used to in the Quran, he rebukes those people, if I took me in order to be better than kitabi was a clone of the Bible. You believe in parts of the plan, and you disbelieve in other parts to reject other parts of the Quran. So one of the ways to recognize the true scholar is someone who has the balance of everything, he will never give you only

one verse in an issue, because he will know that there is a comprehensive way of looking at this particular issue, he will bring it all together, and then he will give you a nuanced view, it is very rarely the issue, especially in complex issues. That is a simple yes or no halala. It is something especially in the complex issues that we face today, as a community and as Muslims, that there requires some type of detail. And so the scholar is the one who can bring all of this together. To recognize a scholar is very difficult unless you have a level of knowledge. And that is why something which I strongly urge you to do to whatever capability and ability you're able is to

learn as much as you can for yourself. There is nothing like being able to know your own religion for yourself, and to worship Allah based upon clarity and confidence. Because it's something that you've learned yourself rather than relying on other people. You know, they have that famous story of the man who comes in the mosque after slaughter. So he goes and he starts praying to records before he sits down. Someone says to him, you can't praise after us or you sit down or prayer says Okay, next day equals to another question. Different Masjid goes in, sits down, someone says, Why are you sitting down for the you know, you pray before you sit down. So the man is so confused, that

he leaves them all and he goes and starts to learn. Why because that's the only way that you're going to know, if you're not able to learn or is take obviously going to take your time to learn. Then the next best way of recognizing people is by looking at the people who recommend them, their peers and their colleagues. And that's what the scholars of old used to do like Lima Malik Rahim, Allah and others they used to say that we never sat to teach until 20 or 30 of our teachers gave us permission. So found authority said that I went to 70 of my teachers, before I gave a single fatwa, they will agree that I was capable. And then I did so. So when you find people you know that know

that you trust and so on. And they say to us so and so is trustworthy, so and so is a person that you can learn from, then that's something which is a good sign. But someone that has no history, they have no qualifications, you don't know where they came from, for all of a sudden they're an internet sensation, right there on YouTube, and they're on Facebook and you have no idea. They're not attached to a mustard dinner attached to an institute. They're just people who have the gift of of speech, but they don't have any credentials, then these are people that you should be very careful. And so as the prophets on the lower scholars of the old used to say in Manhattan in Medina,

from the Romans, hold on it

This knowledge of yours is your religion. So look as to who you take your religion from. And

now I know this is a work night and hamdulillah so we're going to cut it short in sha Allah.

I actually enjoy

in Ramadan I I snuck into Pretoria behind the chef every couple of years Mashallah. And I enjoy listening to his 13 can I impose on you? Just a few is

now just like Allah hair, so we'll come close with a little bit of detail from the chef a lot he radically

romila him in the show you ponder on Jean smilla rahmanir rahim who one la de la ilaha illa who

was Shahada? Who? Man overlocking who Allahu la Vila ilaha illa

cuando Susana min Asana min Mohammed. Aziz Allah

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gonna use a bit hula hula is t 111 disease on Hacking Team.

Maybe a different, a different color. Okay.

I will do for you the as the chef mentioned, something that I did recently is the template or art I have an invisible hand in the garage. For those of you that aren't familiar, there are 10 different modes of recitation 10 different ways that you can recite the Quran, and they are based upon the dialects of the Arabs of old. So the dialects of the people of a sham and the dialects of the people of Iraq and of Medina and Mecca. Obviously, the vast majority of the Muslim in the Arab world no longer know these dialects, oh, they don't reciting these dialects. So it's become something of a niche kind of science. But it's something which you find even in everyday language, you find, for

example, the Lebanese, the Egyptians and so on in their everyday way of speaking. They have the same rules that the prophet SAW Selim and Alonso dimensions in these different recitations. So the one that I will, that I will give you is the recitation of the members soucy.

On his teacher, Omar and bustling, this is the recitation of the people of Basra, which is a modern day Iraq, the people of Boston during the time of the Prophet sallallahu alayhi wa sallam, this is how they would recite

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