8 Qualities That Guarantee Jannah: Do You Have Them? ||… — Transcript

And finally Allah concludes by saying, and give glad tidings, and give glad tidings to who, all of the believers, for what, the good of this world and the good of the hereafter that they're going to attain it.

That's the, brothers and sisters, that's the quality of the, what is their quality, they are people who make sure that they did all of that.

Inshallah today we're going to cover the verse in Surah where Allah said,

Allah he informed us in the previous verse that he bought from the believers their souls, their, their wealths for what, that Allah will give them Jannah.

Allah he informed us in the previous verse that he bought from the believers their souls, their, their wealths for what, that Allah will give them Jannah.

After that Allah wants to give us the description, the who are this is their description, who Allah brought their from their and their wealth, Allah gave them Jannah in exchange, who are those ones?

What is their description, what are the beautiful attributes that they have, Allah is mentioning it here in this verse.

Allah says the first quality they have is, they are the ones who Allah has bought from them their and their wealth for Jannah, Allah gave them Jannah in exchange, they are those who are from Allah, they return back from the sins that they've committed in their life, the wrongs that they've done, and they go towards the obedience of Allah.

So the first quality of these people who are going to be given Jannah for their and their wealth, the quality that they have is they return back from their mistakes and their errors and their wrongs, is a person who is, a person who returns back from from the disobedience of Allah towards Allah's obedience.

The second that is mentioned about them is, they humble themselves for Allah and they obeyed him, and they did all of that with complete love.

And they worked hard and exerted great effort in worshipping him alone and not associating partners with him, the third quality which is, the ones they praise Allah in all of their situations.

They praise him, they know Allah has given it to them and they know that he can take it from them, they show and they express gratitude for what they have.

The next quality is, and means, they fast.

And that's the view that and and and all have chosen that means.

Rather attributed this view to the majority to the majority of the and from the, the ones who said means is none other than the noble companion Abu Hurairah, Abdur Rahman ibn Sakhr, Abdullah ibn Abbas, Aisha, Abdullah ibn Mas'ud, Sa'id ibn Jubair, Mujahid ibn Jabr, Al Hasan Al Basri, Ata ibn Rabah, Ad Dahhak, all of these and Qatada, Ar Rabi ibn Anas, all of them they've mentioned that means those who fasted.

There's another group of scholars who said that means they're the ones who travel in good deeds, they travel around the world in things that will get them closer to Allah, they travel for Jihad, they travel for Hajj, they travel for Umrah, they travel for seeking knowledge.

Or even keeping ties of kinship, visiting relatives, and the scholars that chose that opinion that means those who travel for good deeds, whether it be Jihad, it doesn't matter, or Hajj, or Umrah, or seeking knowledge, or keeping ties of kinship, the scholars that held that opinion is none other than Al Qasimi, Muhammad Rashid Ridha, Abdur Rahman Nasir As Sa'di, and Ibn Ashur.

And that's why Ikrimah, he chose that means specifically not just in good deeds, Ikrimah said actually means those who travel for what, seeking knowledge specifically.

That's their quality, they seek knowledge, they travel for seeking knowledge, Ikrimah, that's the view that he took.

From their qualities is, they pray, they are prostrating in their prayer.

They're bowing down in their prayer, this is referring to the obligatory prayers, it is also referring to voluntary prayers.

It encompasses all of that, Ibn Jarir mentions that, Az Zajjaj mentions it in his, Ibn Atiyyah mentions it, Al Qurtubi mentions it in his, Ibn Kathir mentions it, As Sa'di also mentions that view, which is the obligatory and the voluntary prayers.

From their qualities is, from the qualities that they have is they are, they command the people everything Allah has commanded and instructed them and his messenger.

From those things that they instruct the people is believing in Allah, obeying Allah and obeying his messenger, obeying Allah and obeying his messenger, and they warn those people and everyone from what, everything Allah has prohibited and his messenger, like associating partners with Allah, and disobeying him, and disobeying the messenger.

From the quality of these people is that they are, what does that mean, it means they act in accordance to the commandments of Allah and they stay away from the prohibitions of Allah, they do not forsake anything in the jurisprudential rulings of the religion which is ordained upon them, they don't abandon it, they take it on board, that's what they do.

And finally Allah concludes by saying, and give glad tidings, and give glad tidings to who, all of the believers, for what, the good of this world and the good of the hereafter that they're going to attain it.

That's the, brothers and sisters, that's the quality of the, what is their quality, they are people who make sure that they did all of that.

And that's why it's mentioned in the of when he came to the part of the ayah, he says what Allah means here is, give glad tidings to the truthful ones, that what Allah has promised for them, if they fulfill their part of the bargain, if they fulfill their part of the the promise that they made, that Allah will fulfill for them, Allah will fulfill for them that which he has promised for them in Jannah.

Ibn Atiyyah he says here it means, this is a general term.

The messenger has been commanded, that he give glad he gives glad tidings to his with all of the goods that Allah has promised for them, because the have high levels, but now we're talking to the other.

Give them glad tidings, those who haven't done the, they didn't participate in the battle, that the will save you from the and all praise is due to Allah, the Lord of the worlds, that it will save you from the.

Going to back to a word which is, if I go a bit more into it, I gave the views regarding it.

Ibn Ashur he mentions that the word is, this is the reason why there's dispute in it.

is taken from the word, and means to travel the earth, and it's meant by it's not meaning just traveling the earth, of course that's not what it means.

Here it means a specific type of traveling, the traveling that's praiseworthy in the Sharia, it is the traveling where a person is getting closer to Allah by traveling it, and it's following the commandments of Allah in it.

For example, migrating from the lands of the disbelievers, or traveling for Hajj, or traveling to for Jihad, and here to refer to it as traveling for Jihad is more befitting and it's more general for the believers, what is more fit to say is that it's traveling to Jihad specifically.

Because again, the context does restrict that, it does restrict that.

And it's talking to the believers to participate in Jihad, commanding them to do so, other than Hijrah and Hajj, but another group of scholars they don't take that, they like they take it as general.

Also some scholars they mention it means, means with their hearts, it doesn't mean their body physically, but it also means their hearts in the remembrance of Allah and loving him, and always returning back to him, and looking forward to meet him, and from there of course comes under that all of the righteous deeds.

And from the scholars that have chosen that opinion is the great scholar Ibn Al Qayyim in his kitab, and he actually based his kitab on that.

And he says, it was explained as fasting, and it was explained as traveling in search of knowledge, and it was explained as jihad, and it was explained as continuous obedience, and the verification in it is that it is the journey of the heart in the remembrance of Allah, and His love, and returning to Him, and longing to meet Him, and all that was mentioned of deeds follows from it.

And that's why Imam Al Qurtubi, Abu Abdullah Al Qurtubi, he mentions, he says, it's said, he says that this is referring to those whose minds and their thought is traversing in what, in the singling of Allah in acts of worship and obedience, okay?

And he mentions, An Naqqash has mentioned this, that the word it means that, and etcetera.

So those are the the views out there that the have mentioned, I'm going to stop there inshallah, anything which I have said that was wrong or incorrect is from me and Shaitan and Allah and his messenger are both free from it, I seek forgiveness from Allah and I repent to Him.