[SPEAKER_00]: the most part of our data is speaking at a more even more personal level that now coming within the home, within the marriage.
[SPEAKER_00]: So now we're talking about the household, the family, the couple,
[SPEAKER_00]: And they are married now, a Muslim man and a Muslim woman are married, and they are living their lives together, and a lost panorowatala is, once again, addressing what are some things to be mindful of, to be careful about, even within the marriage, and your relationship with one another.
[SPEAKER_00]: That's how the conversation is continuing so to speak about the continuation of the discussion in Suratul-Bukharah, that is the monashabah, that is how the conversation is continuing, that the conversation has preceded from the external threats to now internal threats, and things to be mindful of even within the home and within the family unit and within our relationships.
[SPEAKER_00]: These are very important issues that we have to be mindful of.
[SPEAKER_00]: But when it comes to very specific kind of issues, rules and regulations, limitations, this is in the realm a lot of times discussed in the realm of FIC.
[SPEAKER_00]: And these kinds of issues at a more specific level are best addressed within a more, within a classroom or an academic setting.
[SPEAKER_00]: Obviously, this is of an academic nature, as well, we're going through the sealor on, which is an extremely academic endeavor.
[SPEAKER_00]: But obviously, the setting is a little bit more of an open setting.
[SPEAKER_00]: These kinds of more technical issues, like we spoke about Hudge previously, as well, and I mentioned it even for the Hudge.
[SPEAKER_00]: I teach the thick of hudge, but that's done in a more classroom kind of setting, and you can delve into the details of issues in that kind of a setting.
[SPEAKER_00]: Similarly, these issues that we're talking about today, these are issues from Fikun Fikut-Tahara, the rules, the jurisprudence of purification and coneliness in Islam.
[SPEAKER_00]: These are issues that pertain to Fikun Nega.
[SPEAKER_00]: the rules and the jurisprudence pertaining to marriage and marital relations.
[SPEAKER_00]: And again, I teach for classes that addressed the Hara and marital relations, but that's better addressed in that kind of a classroom setting.
[SPEAKER_00]: In these kinds of settings, when we go into the Tafsit of the Quran, the exegesis, the meaning, the explanation of the book of Allah, at a more larger communal level,
[SPEAKER_00]: It's more fruitful and beneficial for us to actually kind of zoom out from the specifics of the issue and try to understand the principles that the Quran is teaching us.
[SPEAKER_00]: Because the Quran will even when addressing extremely specific issues is actually instructing us at the level of principles and it's giving us principles to think through and to live by.
[SPEAKER_00]: And the principle that's being provided here
[SPEAKER_00]: And I wanted to mention this before we go into discussion.
[SPEAKER_00]: So even when we go into discussion, we might even clarify just the things that we're obviously mentioned in the IN, the translation, so that there's clarity and understanding and a couple of the issues that are very, very important and fundamental and foundational, that every Muslim, especially every adult Muslim, should know about these issues, but you can think about it through the lens of those principles, those usul.
[SPEAKER_00]: So the usul that are being given to us here, a couple of them I wanted to mention.
[SPEAKER_00]: Number one is that when it comes to most things, the general principle and the general rule of the Sharia of Islam is al-Aslu, Fili Ashya in Nafi'ati al-Ibahatu, that the default ruling of things is permissibility, permissible, okay?
[SPEAKER_00]: That that's the general rule.
[SPEAKER_00]: Okay, can somebody wear green, can they wear blue, can they wear purple, can they wear yellow, for Sheikh Mikhail, can they wear pink, right?
[SPEAKER_00]: Those who know they know, right?
[SPEAKER_00]: So the general rule is permissible.
[SPEAKER_00]: Unfortunately for Sheikh Mikhail, the pink is permissible, right?
[SPEAKER_00]: But that's the general rule, okay?
[SPEAKER_00]: And that's the general rule in Islam for most things.
[SPEAKER_00]: However, there are a couple of exceptions to that.
[SPEAKER_00]: There are a few exceptions to that, and we've gone over some of those exceptions, but as a general guideline, the realm of when it comes to meat, because that's a life, right, an animal that was that is sacred, that is a life, the general rule when it comes to meat consuming meat is that the general rule is not permissibility.
[SPEAKER_00]: Only that is allowed which has been made permissible.
[SPEAKER_00]: And we have, that's why we have very definitive guidelines about that.
[SPEAKER_00]: We can't eat just any animal.
[SPEAKER_00]: There are certain kinds of animals that we can eat.
[SPEAKER_00]: And there are certain kinds of animals we can not eat.
[SPEAKER_00]: And we have rules and guidelines for that.
[SPEAKER_00]: Similarly, even the animals that are made permissible to eat like livestock, cattle, camels, chicken, so on and so forth, even the animals that have been made permissible to eat foul in general, those animals, then there are very specific rules and regulations about how they are killed in order to make them permissible to eat.
[SPEAKER_00]: So when it comes to specifically meat,
[SPEAKER_00]: but there are very, very specific rules.
[SPEAKER_00]: And that's, and to understand that again, at a more principled and spiritual level, there are some areas of our lives where there are those kinds of definitive rules and that creates discipline within us.
[SPEAKER_00]: That's a very, very small sacrifice to pay for the pleasure of Allah and for Paradise, to show some discipline.
[SPEAKER_00]: The second area of our lives, where the default ruling is not just permissibility, is the broadly speaking, when we speak about sexual conduct and sexual activity, the general default rule is not permissibility.
[SPEAKER_00]: But the general rule is actually
[SPEAKER_00]: So for instance, only between a man and a woman who have been married properly and is summically, given the condition that they are qualified to be married, meaning if the woman is not already married or the man is not already married to a woman, they are of age, they are of sound mind, they are of sound health, et cetera, et cetera, et cetera.
[SPEAKER_00]: So there's all these different rules and regulations.
[SPEAKER_00]: And even when we generally speak about also the interaction between the genders, the opposite genders men and women, male and female, the general default rule is again not permissibility.
[SPEAKER_00]: The general default rule is impermissibility.
[SPEAKER_00]: Only that is allowed, which has been very, very specifically indefinitely allowed with a lot of rules and regulations.
[SPEAKER_00]: That's why physical contact with someone who is not
[SPEAKER_00]: for a man, physical contact, even just the hand, right?
[SPEAKER_00]: That is not permissible unless it is his wife or a close female relative that is defined in the Quran of definitive list is given in the Quran.
[SPEAKER_00]: His mother, his sister, his daughter, his grandmother, his direct maternal or paternal aunt, his direct niece, et cetera, et cetera.
[SPEAKER_00]: Otherwise, there is distance, there are very, very hard boundaries that cannot be crossed.
[SPEAKER_00]: And so when it comes to interaction between the genders and overall, also sexual activity,
[SPEAKER_00]: It is the realm of impromisibility, except that which has been very specifically allowed.
[SPEAKER_00]: And especially in the case of sexual activity, only through the Nicarh, the marriage has defined by Islam.
[SPEAKER_00]: Not by defined by any other culture or any other legal system has defined by Islam, all right?
[SPEAKER_00]: So if a country deems it permissible for a man to marry a man that will not make it permissible in Islam, all right?
[SPEAKER_00]: It's only how it's some defines it.
[SPEAKER_00]: And so that's something to understand about our dean and our religion, okay, that these are a couple of sensitive areas, another area where the default rule is not that it's open ended is belief and worship.
[SPEAKER_00]: I can't just make up my own act of worship.
[SPEAKER_00]: I can't just decide they, you know what?
[SPEAKER_00]: The way I'm going to worship a lot is I'm going to stand on one leg for four hours.
[SPEAKER_00]: I can't do that.
[SPEAKER_00]: Worship is only what Allah SWT called it.
[SPEAKER_00]: And you can only worship Allah as Allah has defined it.
[SPEAKER_00]: Where the Prophet ﷺ has demonstrated it.
[SPEAKER_00]: Saluh Qamara A to Muni, Usali, only worship as you have seen me worshiping.
[SPEAKER_00]: The Prophet ﷺ said.
[SPEAKER_00]: So that's another area, very important area of our lives.
[SPEAKER_00]: Where the default ruling is not that you can just kind of do whatever you feel like doing No, but there's very different rules.
[SPEAKER_00]: I mean, look at the Raka art of Salah, the units of prayer, right?
[SPEAKER_00]: 2, 4, 4, 4, 3, 4.
[SPEAKER_00]: That's clearly defined.
[SPEAKER_00]: We can't change that.
[SPEAKER_00]: We can't make that up.
[SPEAKER_00]: I can't just one day have this epiphany and be like, you know, it would be amazing.
[SPEAKER_00]: It would be awesome.
[SPEAKER_00]: If I did eight for ishens at a four.
[SPEAKER_00]: That won't count.
[SPEAKER_00]: That's not valid.
[SPEAKER_00]: It's actually sinful.
[SPEAKER_00]: It's even more than sinful.
[SPEAKER_00]: It's deviance.
[SPEAKER_00]: right?
[SPEAKER_00]: It's distorting of the religion.
[SPEAKER_00]: Bida.
[SPEAKER_00]: And so that's another area of our lives.
[SPEAKER_00]: So that's an important principle to kind of keep in mind that there are some of these parts of or areas of our lives that are governed by various specific rules and regulations, and we can't just do whatever we want to in those areas.
[SPEAKER_00]: Okay?
[SPEAKER_00]: Now, within the bounds of marriage,
[SPEAKER_00]: Right, within marriage, between a man and a woman, Islamic marriage, a lost Pano Artella has allowed for that man and that woman to be able to engage in their fulfillment of their physical desires with one another.
[SPEAKER_00]: And that has been allowed by a lost Pano Artella.
[SPEAKER_00]: But even there, once again, for the sake of discipline,
[SPEAKER_00]: that are there, some that we might be able to appreciate and some many most, that we might not even be able to fully understand or appreciate, but it doesn't change the fact that those are different than rules.
[SPEAKER_00]: And so within the bounds of marriage, between a man and a woman, solemnly, there are two specific things that have been deemed impermecible, two specific things that have been deemed impermecible.
[SPEAKER_00]: and they have been deemed impromisible by the Quran.
[SPEAKER_00]: And of course, the authentic son of the Prophet, it's a lot of you know.
[SPEAKER_00]: But those are the two things that are presented here within these two verses.
[SPEAKER_00]: Number one is that the spiritual relations and as I mentioned earlier before the translation in the disclaimer, if you will, that just so that everyone has understanding and clarity,
[SPEAKER_00]: I'll use the medical terminology that specifically when we speak about intercourse, that Allah Spana Wa'Tala has forbidden intercourse during the days of menstruation, the days of the monthly cycle.
[SPEAKER_00]: The divisional intercourse is not permissible within those days.
[SPEAKER_00]: Number two, the second thing that the Quran forbids is, again, the technical term pardon me for the explicitness is anal intercourse, that is forbidden by the Quran.
[SPEAKER_00]: And that is not allowed, even within marriage, between a man and a woman, and that has been forbidden by a lost panorotala in the Quran.
[SPEAKER_00]: And so those are the two specific things that a lost panorotala has forbidden,
[SPEAKER_00]: who have been encouraged, right?
[SPEAKER_00]: Laun-Nalibasul l'Akum-Mahantum-Libasul l'Ahun.
[SPEAKER_00]: The Prophet-Sallallahu Alaihi Wasallam also spoke in euphemism through an expression basically saying that they are to enjoy the physical company of one another.
[SPEAKER_00]: And in fact, the Prophet ﷺ even spoke about the fact that when a Muslim husband and his Muslim wife engage in intimacy and marriage relations with one another lovingly, then that is an act of reward and a sadhaka for them.
[SPEAKER_00]: And the Sahaba even asked, yes, La, that's a Sadaqah, because it seems like a taboo subject.
[SPEAKER_00]: And sometimes, unfortunately, in certain cultures, there's like almost like a type of shame.
[SPEAKER_00]: We should always be very private.
[SPEAKER_00]: We should always be very respectful and dignified.
[SPEAKER_00]: But there's almost like a weird kind of shame associated with it.
[SPEAKER_00]: And the Prophet, Salallahu alaihi wasalam said, well, think about it.
[SPEAKER_00]: If somebody was to engage in that kind of an activity or that kind of behavior outside of the limitations of marriage, what would that equal?
[SPEAKER_00]: What would that result in?
[SPEAKER_00]: And they said, sin.
[SPEAKER_00]: So then the Prophet ﷺ said that if a Muslim man and a Muslim woman who are married to one another, Islamically, if they engage in that physical intimacy, marriage or relations with one another, then that will be a rewarded act for them.
[SPEAKER_00]: They will be blessed by Allah ﷻ.
[SPEAKER_00]: And so these are basically
[SPEAKER_00]: the rules and the principles that govern, you know, this area of our lives and that's what Alas Panawatala is addressing here within these two verses.
[SPEAKER_00]: Now, to go a little bit further into the Iats and to talk about it a bit more, we always talk about the Cebabun Nuzuri, the circumstance of revelation.
[SPEAKER_00]: For the first Ia, there's actually a very, very important issue that is being addressed here.
[SPEAKER_00]: Verse number 222, address the background of the Iya is that when the Muslims came to Medina.
[SPEAKER_00]: When the Muslims came to Al-Madina to the Munawara, they migrated there and they settled in Medina.
[SPEAKER_00]: There were Jewish tribes in Medina.
[SPEAKER_00]: And they found that the Jewish tribes had a practice that when their women folk would be
[SPEAKER_00]: They would actually completely isolate them.
[SPEAKER_00]: They would not sit with them.
[SPEAKER_00]: They would not interact with them.
[SPEAKER_00]: They would not speak to them.
[SPEAKER_00]: They would not sit and eat with them.
[SPEAKER_00]: They would completely isolate them.
[SPEAKER_00]: And that was their practice.
[SPEAKER_00]: And when the Muslims arrived in Medina, this question basically came up.
[SPEAKER_00]: They had Rasulullah.
[SPEAKER_00]: These people, this is how they behave during these particular days.
[SPEAKER_00]: What is the ruling for us?
[SPEAKER_00]: And that's why the verse is basically saying that they ask you about interacting with their women folk during the days of menstruation.
[SPEAKER_00]: So tell them, they, yes, menstruation is something that is
[SPEAKER_00]: difficult or challenging, and there are certain challenges that it presents.
[SPEAKER_00]: However, Allah's Panoatala, then, says very definitively that the only aside from obviously for women, they do not pray or fast during those days, but in terms of interaction, in terms of relationship.
[SPEAKER_00]: Allah SWT says the only restriction and limitation that it places on relationships and family conduct is that the husband and the wife will not specifically engage in intercourse during those days.
[SPEAKER_00]: But that's it.
[SPEAKER_00]: And the Prophet ﷺ, in a number of narrations actually, explained it further.
[SPEAKER_00]: He said, it's n'a'o kule shay'in ilindikah.
[SPEAKER_00]: The Prophet ﷺ said that even the physical interaction, like affection, the showing of affection between the husband and the wife, is actually, should continue.
[SPEAKER_00]: all kinds of physical affection between the two of them should also continue, the only limitation that is placed specifically in terms of intercourse, that is the only thing that is forbidden during that time.
[SPEAKER_00]: And there's a really beautiful narration, where our mother, Aisyah Siddhiqa, Radi Al-Aqutala Anha, and she's sharing something deeply personal, but she's sharing it as our teacher.
[SPEAKER_00]: In the Hadith of Sahih Muslim, she says,
[SPEAKER_00]: that when I would be in the days of menstruation, the Prophet ﷺ, you know, I would wash his hair, Wana'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a'a
[SPEAKER_00]: And in another narration, she says that I would be eating or drinking something, I would be drinking from a cup.
[SPEAKER_00]: And the Prophet ﷺ would pick up the cup and he would drink out of my cup, he would eat out of my plate, he would sit and eat in drink with me.
[SPEAKER_00]: And the Prophet ﷺ would specifically turn the cup and he would drink from the same place that I had drank from.
[SPEAKER_00]: To demonstrate the fact that we don't have this kind of, you know, weird behavior, and there's no superstition attached with it.
[SPEAKER_00]: And so the Prophet ﷺ clarified that for us that we don't have that kind of practice, we don't shun our women, we don't isolate them, we don't treat them in this bizarre
[SPEAKER_00]: Because this is something that Allah SWT has ordained, and the only limitation that it places in any way shape or form about the relationship in the interaction is that the husband and wife will specifically not engage in intercourse during that time.
[SPEAKER_00]: Secondly, verse number 223, and I'm going to speak about this a little bit more broadly and generally,
[SPEAKER_00]: Um, but when the Muslims came to Medina once again, the Jewish tribes that were there, they had certain superstitions associated with intimacy, that even if the intimacy and the intercourse is being done properly according to the regulation, that, um,
[SPEAKER_00]: It is not anal intercourse, and that it is not being done within the days of menstruation.
[SPEAKER_00]: They still had other superstitions associated with it, that if the couple engaged in legitimate intimacy, but in a certain manner, in a certain physical manner, then that would have ill effects on the child that we would have could be born from that intimacy.
[SPEAKER_00]: And so they had this superstition amongst them.
[SPEAKER_00]: And so Allah SWT speaks about that.
[SPEAKER_00]: And basically says that, no, we don't have any such superstition.
[SPEAKER_00]: As long as you respect the laws and the boundaries that Allah SWT said down, the limitations that Allah has placed, you respect those limitations, you respect those boundaries.
[SPEAKER_00]: Then there's no further superstition that should be associated with that.
[SPEAKER_00]: It would kind of like be the superstition of, I'll give this example that if intimacy was engaged in at a certain time of the day.
[SPEAKER_00]: that that could have like some kind of an ill effect on the child born from that.
[SPEAKER_00]: And we have no such superstition.
[SPEAKER_00]: These are the boundaries that allow us set.
[SPEAKER_00]: These are the two things that allowed to not allow between husband and wife.
[SPEAKER_00]: And as long as you respect that, you're mindful of that.
[SPEAKER_00]: Then you don't have to worry about any other kind of superstition.
[SPEAKER_00]: That might be associated with marital relations.
[SPEAKER_00]: And so those were the two circumstances that occurred in Medina due to which diverse
[SPEAKER_00]: Now, I wanted to more literally translate the IA to share a very beneficial point about the language and the eloquence of the Quran and the lesson that we learned from that.
[SPEAKER_00]: Alas, as they ask you about the days of menstruation, tell them that this is something that can be painful or difficult.
[SPEAKER_00]: be mindful of your interaction with your wives during the days of menstruation, look how that is said.
[SPEAKER_00]: And then Allah says, and do not go near them in a certain way until they have completed those days.
[SPEAKER_00]: I'm translating very literally.
[SPEAKER_00]: And once they have completed those days, then you may approach them in terms of how Allah has commanded
[SPEAKER_00]: Your women, the example of that is they are like fields for you.
[SPEAKER_00]: So approach your fields, how you so choose.
[SPEAKER_00]: And then send good ahead for yourselves and be mindful of Allah and know that one day you will go in your face and meet Allah and give glad tidings to the believers.
[SPEAKER_00]: I want everyone to pay attention to that language and I translated very literally.
[SPEAKER_00]: How Allah speaks about the
[SPEAKER_00]: limit your interaction with them.
[SPEAKER_00]: You may now approach them, and I want you to pay attention to that.
[SPEAKER_00]: And what you should be hearing there is that Allah SWT when speaking about a very important issue and a deeply personal and private issue and one that, again, pardon me for the usage of this word is of a more sexual nature that oftentimes can be regrettably the subject
[SPEAKER_00]: Volgarity, obscenity, right?
[SPEAKER_00]: When you think about the way it's discussed in society, the slang and the kind of language that is used for it, it becomes very shameful.
[SPEAKER_00]: But look how a lust panel with that let speaks about these issues.
[SPEAKER_00]: Through very appropriate language, limit your interaction.
[SPEAKER_00]: Do not approach them in a certain way.
[SPEAKER_00]: You may now approach them in a certain way.
[SPEAKER_00]: Look how a lust speaks.
[SPEAKER_00]: And somebody's probably,
[SPEAKER_00]: Right now, extremely uncomfortable that we're speaking about this topic.
[SPEAKER_00]: But that's also not the correct attitude.
[SPEAKER_00]: Because if Alas Panoatana did not speak about this issue, if Alad did not instruct us, guide us in this regard, then how would we know what is right and what is wrong?
[SPEAKER_00]: But then there's an opposite extreme.
[SPEAKER_00]: The opposite extreme would be to speak about it in an extremely vulgar manner.
[SPEAKER_00]: using bad words and slang language.
[SPEAKER_00]: And that would also not be appropriate.
[SPEAKER_00]: That's extremely shameless.
[SPEAKER_00]: That's lacking Hayah, dignity, modesty.
[SPEAKER_00]: But alaspanu or tala is instructing us here in the Quran that sometimes difficult things have to be spoken about.
[SPEAKER_00]: But when you speak about these difficult kinds of things, alaspanu or tala is teaching us that you should speak with,
[SPEAKER_00]: a level of appropriateness, al-Qinayat, al-Latifa, wa-ta-arilat al-Mustahatsana, which means Allah uses expressions and new feminism and certain very appropriate language to speak about these things.
[SPEAKER_00]: And this is something I've mentioned multiple times here within these two-year sessions that when we study the Quran,
[SPEAKER_00]: There are generally speaking, three levels of the study of the Qur'an.
[SPEAKER_00]: Number one, we study what Allah has said.
[SPEAKER_00]: And we did that.
[SPEAKER_00]: Then number two, we study how Allah says what He said.
[SPEAKER_00]: And there's a profound instruction in that.
[SPEAKER_00]: So Allah is teaching us here that there will be times where things of a more private or sensitive nature have to be addressed.
[SPEAKER_00]: but address them how Allah is teaching us to.
[SPEAKER_00]: How Allah speaks about it.
[SPEAKER_00]: Be dignified, be respectful, do not be vulgar, do not be unnecessarily overly explicit, but learn adab, learn adab, learn etiquette, learn manners, learn decency from the Qur'an, right?
[SPEAKER_00]: And so even when,
[SPEAKER_00]: Difficult things have to be spoken about, they should still be spoken about properly and appropriately.
[SPEAKER_00]: Then Allah's Pana Wa'Tala goes on to say in the ayah, in Allah your shibu tawabina where your shibu l-mutatahiri, Allah loves those who repent frequently,
[SPEAKER_00]: And Allah's Panoatella loves those who are who seek to live a life of purity and decency.
[SPEAKER_00]: Now what does that mean?
[SPEAKER_00]: The scholars explain to Wa-Been, to Wa-B, comes from Toba, which means to repent to Allah.
[SPEAKER_00]: To Wa-B is somebody who repents frequently, repeatedly.
[SPEAKER_00]: But there's a question there.
[SPEAKER_00]: in order for someone to repent frequently, what would that necessitate?
[SPEAKER_00]: That the person must sin frequently.
[SPEAKER_00]: So is that somehow a validation of sinning in the Quran?
[SPEAKER_00]: Because Allah says, Allah loves those who repent frequently.
[SPEAKER_00]: So Allah loves those who sin repeatedly?
[SPEAKER_00]: No.
[SPEAKER_00]: But Allah's Panoatala is rather here addressing a reality.
[SPEAKER_00]: The reality is that Allah's Panoatala has not granted, and we've spoken about this here multiple times, that Allah's Panoatala has not granted the human being, the ability to be perfect.
[SPEAKER_00]: Perfection is not an ability that we were granted.
[SPEAKER_00]: And so, the reality is, as human beings, we will inevitably sin.
[SPEAKER_00]: We will mess up.
[SPEAKER_00]: Anyone that is seeking perfection will be sorely repeatedly disappointed.
[SPEAKER_00]: But we will sin, we're human.
[SPEAKER_00]: But a lost panorama teller is reminding us here that even though it is human to sin,
[SPEAKER_00]: But at the same time, Allah SWT reminds us that whenever you do sin, Fatel-Zamuhu, a toba to defan li-dali-ka-tak-siril-mujaw was.
[SPEAKER_00]: Mujaw is.
[SPEAKER_00]: But it's important that whenever we do mess up as human beings, that we repent to Allah SWT immediately.
[SPEAKER_00]: And that's why Allah SWT says, Allah loves those who repent repeatedly.
[SPEAKER_00]: Because we make mistakes repeatedly, we might delude ourselves to think that we don't.
[SPEAKER_00]: But we do.
[SPEAKER_00]: And so, Allah loves those who acknowledge their humanity, their humanness, their shortcomings, and then they are willing to repent for them repeatedly.
[SPEAKER_00]: And then secondly, Allah mentions al-Mutatahidine, the idea of the Thakhodes, people who live a life of goodness.
[SPEAKER_00]: Okay, so meaning the people who don't make as many severe mistakes.
[SPEAKER_00]: Allah loves those who make severe mistakes and repent and then Allah says, secondly, he loves those who don't make those severe mistakes as often.
[SPEAKER_00]: That's very curious.
[SPEAKER_00]: You would think Allah's Pana Wa Tala would first mention the people who don't make a lot of mistakes.
[SPEAKER_00]: And then he would say, and Allah also loves those people who do make mistakes, but they repent for them.
[SPEAKER_00]: But that's not what Allah says.
[SPEAKER_00]: Allah first acknowledges the people who make a lot of mistakes and repent for them.
[SPEAKER_00]: And then he mentions the people who don't make as many mistakes.
[SPEAKER_00]: Which is quite curious.
[SPEAKER_00]: And why, and the scholars have to see to mention, why does Allah say that?
[SPEAKER_00]: And that beautiful answer, given by
[SPEAKER_00]: The scholars of the seed is that Allah mentions the people who repeatedly make major mistakes and repent for them so that they don't lose hope.
[SPEAKER_00]: Allah mentions them first, that don't worry Allah is not forgotten about you.
[SPEAKER_00]: As long as you keep acknowledging and owning your mistake, Allah loves you.
[SPEAKER_00]: So so that they do not lose hope, Allah mentions them first.
[SPEAKER_00]: so that they don't become arrogant, and they don't become diluted, and they don't become enamored with themselves.
[SPEAKER_00]: That I'm so good and I'm so great and I'm so awesome.
[SPEAKER_00]: So that they don't become diluted.
[SPEAKER_00]: All I mentioned is the sinful people before that.
[SPEAKER_00]: I mentioned this guy before you.
[SPEAKER_00]: So now think about that.
[SPEAKER_00]: Remember that.
[SPEAKER_00]: And Allah does this throughout the Qur'an.
[SPEAKER_00]: When Allah talks about the Qur'an itself, that Allah gave you this Qur'an as a gift from the Qur'an, the Qur'an, the Qur'an, the Qur'an as a gift.
[SPEAKER_00]: We gave people this Qur'an as a blessing and as a gift.
[SPEAKER_00]: Then Allah mentions three categories of people.
[SPEAKER_00]: very, very righteous people, people who do a lot of righteousness, but also make mistakes.
[SPEAKER_00]: And then those people who make a lot of mistakes.
[SPEAKER_00]: The first group of dimensions is the people who make a lot of mistakes.
[SPEAKER_00]: For me, who volume a line of seeing you.
[SPEAKER_00]: One man who makes mistakes, and then those who make mistakes, and do good.
[SPEAKER_00]: And then thirdly, one man who knows how to make a lot of mistakes, they're very, very righteous people.
[SPEAKER_00]: That same sequence is there.
[SPEAKER_00]: Because that's where piety actually exists.
[SPEAKER_00]: Right, Piety seems like this very elusive thing, right?
[SPEAKER_00]: We speak about a Piety, and this is very elusive, mysterious thing, like how do we find it?
[SPEAKER_00]: Can't put your finger on it.
[SPEAKER_00]: It exists actually between these two extremes.
[SPEAKER_00]: Don't lose hope.
[SPEAKER_00]: Remain constantly engaged, always be connected, always have that hope, how always have your rope tied in your hand tightly around that rope.
[SPEAKER_00]: but also never become arrogant, never become enamored with yourself, never actually be convinced of your own awesomeness.
[SPEAKER_00]: And those are the two problematic extremes and piety exists between those two.
[SPEAKER_00]: When someone is not impressed with themselves and at the same time still very hopeful in the mercy of Allah, that's where piety is found.