Two Words for Heart

42. A Thematic Overview

Summary (3d)

Surah Al Isra (36-40) continued

“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.” (Sahih International) (17:36)

فؤاد .vs قلب : Two words for heart

  •  Typically expect the word قلب from تقلب which means “change”, because the heart

    constantly changes

  •  فؤاد : meat being charred in a spit (meat in fire), comes from فأد “to barbeque”, when you have an intense burst of courage or fear... The Prophet (S) had a “ لنثبت به فؤادك“ 24/7 Fu’ad...Allah gave him the Qur’an to keep him motivated )25:32(

  •  When we are upset, we say things/do things we don’t mean...then we say “but you can’t hold that against me, I was really upset”... Allah says you will be held accountable for those things

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 Haring listening and heart aren’t living beings, but أولآئك is still used which is used for humans, not for things... this usage shows that each of these “things” will be considered living things on the Day of Judgment and they will testify for/against us

“And do not walk upon the earth arrogantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.” (17:37)

“All that - its evil is ever, in the sight of your Lord, detested.” (Sahih International) (17:38)

 “These things have always been evil” = these are morals, not limited to religion, all people agree to these things

“That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.” (Sahih International) (17:39)

 Following this advice is the practical way to avoid shirk (worshipping anyone besides Allah), whether it be the self (45:23), money, status, science, etc.

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“Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.” (Sahih International) (17:40)

 Arab mythology said that angels were the daughters of God...on top of that the Arabs felt that having daughters was humiliating, and they used to bury their daughters alive

 Pbuh hadith of having 3 daugheters 3 sisters go to jannah

 So Allah asks Arabs why they think daughters are beneath them, but that God would have daughters. This ayah isn’t just for the pagan Arabs, it’s also for the Jews of addresses the attitude that “whatever I want, I’ll do, but whatever I don’t I’ll attribute to God.”

  •   Ex. purposely coming to Jummah late to just catch the prayer, and then partying it up the rest of the week...just giving Allah your left over time in the week, but the rest of the time you do whatever you want... the Believers should think about how their lives impact the world and Islam, not just put bread on the table. Everyone has a talent, and if you work to improve the world through Deen, Allah gives you Dunya (17:84). What is life worth if you just live Friday to Friday, party to party? Our lives should amount to something!

  •   Giving to Allah is an act of selfishness...(17:7).

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Surah Al Hujuraat (49) Revering the Messenger

“O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing.” (Sahih International) (49:1)

“O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.” (Sahih International) (49:2)

  •   We cannot hear the Prophet’s (S) voice anymore, but we do hear his hadiths. When his hadith are mentioned, then “lower your voice.” Show respect and submit to a hadith, even if you don’t know if its authentic (you should do research on the authenticity on your own, but in the meantime, be humble and treat it like it was said by the Prophet (S))

  •   When we study the hadiths of the Prophet (S), we have to understand what role he was playing (after being a messenger, he was also a military general, political leader, father, husband, friend, etc.)

  •   We cannot allow ourselves to lose respect and reverence for the Prophet (S), even if everyone around us speaks disrespectfully about him (ex. Orientalists)

  •   Check out Sheikh Yasir Qadhi (Yale) and Sh. Akram Nadwi (Cambridge), he shuts up Orientalists

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“Indeed, those who lower their voices before the Messenger of Allah – they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.” (Sahih International) (49:3)

 Showing the Prophet (S) love and respect is a sign of Taqwa...he is intertwined with the message of Islam, so showing him respect is showing respect for Islam

“And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful.“ (Sahih International) (49:5)

  •  We should show so much respect that you shouldn’t even knock on the Prophet’s (S) door, you shouldn’t bother him, you should wait for him to come out on his own

  •  Notice there is no ان الله غفور رحيم because that means that you will definitely be this case it means Allah MIGHT forgive you, that’s how grave a sin it is so disrespect the Prophet (S). In contrast, when we do good, we are guaranteed the reward.

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“O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.” (Sahih International) (49:6)

  •  Beware of false news that comes from a corrupt source that excites the emotion of people, be careful or you may attack a people in excitement (Iraq?)

  •  فعلتم : you just did it without thinking about it

    “And know that among you is the Messenger of Allah . If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided.” (Sahih International) (49:7)

  •  If the Prophet (S) listened to the impassioned sahaba when they were upset, Allah is saying that they would have all been harmed... “BUT WE HAVE TO DO SOMETHING!”

  •  Following the Prophet (S) against your strong emotional desire to take action, when the Prophet (S) tells you not to is a sign of Imaan.

 Ex. Prophet (S) taking sahaba (unarmed) with intention for Hajj from Medina to Makkah, get to Makkah and Quraish stops them. Rumor spreads that Uthman (R) was killed negotiating with the Quraish. Sahaba get upset and prepare to fight

the Quraish. Then they are pacified by the fact that Uthman (R) is okay. Then
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they are angry that they were denied their Hajj and they signed a peace treaty instead of fighting. The Prophet (S) told everyone to take off their Ihram, but collectively they were so angry that they didn’t. Then Prophet (S) then took off his Ihram, and everyone calmed down and followed suit. They had to follow the instructions of the Prophet (S), even over their intense emotions.

 Our iman will be practically tested when we hear the instruction of the Prophet (S)

“[It is] as bounty from Allah and favor. And Allah is Knowing and Wise.” (Sahih International) (49:8)

-End Honoring the Messenger-

“And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” (Sahih International) (49:9)

 Groups A and B are fighting, Group C is neutral. Group C is tasked with making peace between A and B. Then after peace if Group A attacks Group B, then Group B &C should both fight Group A until Group A surrenders. Than make a new treaty, and make peace with fairness and justice.

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  •  The first time Group C was a neutral party, so they were going to make a fair, unbiased treaty anyway. But the second time, Group C also was fighting, so Allah )بالعدل و أقسطوا( has to remind them to be a fair judge

  •  From this example we see that two believing Muslims (nobody is a Munafiq or Kaffir) can fight each other

  •  When two Muslims are fighting, we should try to solve the problem first privately (not in court). But if one person starts acting up again, then you have to hold the discussion publicly (like in a court room, hence the word عدل is used)... think of Masjid politics. We, as the rest of the community, are Group C. We HAVE to intervene and work things out. Even within our families, our job is to sit people down and work it out.

    “The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Sahih International) (49:10)

  •  إخوان vs إخوة both are plurals for أخ which means brother, but إخوان is used for brothers in a cause (ex. band of brothers) whereas إخوة is used for blood brothers...Allah literally tells us to rethink blood ties when it comes to Islam... if you don’t feel a sense of brotherhood with other Muslims, then check your belief, because Allah is describing Believers in this ayah.

  •  We have to fix the inherent racism and classicism in our communities. Ex. lighter skinned people looking down on darker skin people, or one nationality looking down on another nationality, or one social class looking down on another social class

  •  When Muslims get together they are the worst with each other (ex. parking at Eid salah). We show no courtesy to each other.

  •  Abdullah bin Amr narrated that the Messenger of Allah said:

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“The merciful are shown mercy by Ar-Rahman. Be merciful on the earth, and you will be shown mercy from Who is above the heavens. The womb is named after Ar-Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah severs him.” (at- Tirmidhi)

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