Mumin

They were sahaba.

So a mu'min never becomes content.

In the same way, contentment comes in iman and yaqeen also.

Do you know any Muslim

who says that I'm a munafiq, I'm a hypocrite.

How often do we say it? How often do we feel it? I've got

iman, I'm a mu'min.

What should I worry about? Jannah is for me.

But I need to think.

Muslimat, mu'minat.

Third, that's a big one.

Qanitat.

So everybody of us will feel this jealousy, but when the jealousy is not pleasing to Allah, or the reaction after the jealousy is not pleasing to Allah, that's when he said to them, you will be removed, and we're going to bring another woman.

That when she is jealous, she does what pleases Allah.

Did you get it? So you are muslimat, qanitat, muslimat, mu'minat, qanitat.

Now the beauty, the hope, and it's in the middle of the ayah, the middle of the verse.

So Ibn Taymiyya, he says the Furqan is something by which a person has knowledge of that which distinguishes between truth and falsehood.

And likewise, At-Tabari, he says, فَقَدْ تَبَيِّنَ أَنَّ الْقُرْآنَ سُمِّيَ فُرْقَانًا It has become clear that the Qur'an has been named Furqan Because لفصله بحجاجه وأدلته وحدود فرائضه وسائر معاني حقامه That it has been called the Furqan Because it separates between المحق and المبتل The one who is upon the truth and the one who is upon falsehood How does it do that? By way of the hujjaj it contains It has hujjaj, proofs Wa adilla, evidences And by way of the fara'id The obligations which it has made obligatory And by way of all of the meanings Which comprise wisdoms Through all these means It distinguishes between the one who is muhiq upon the truth And the one who is mubtil From every type of action, whether it be, for example, to separate between a Muwahid from a Mushrik, or a Mu'min from a Kafir, from the various types of Kufr, from someone who is a Muttabi' from a Mubtadi' The Qur'an distinguishes between all of the jama'at and the firq who ascribe to Islam.

It distinguishes between them as well.

So the Qur'an is such that it separates the muhik from the mubtil.

And it's not Zahir, it's not something which is apparent.

Hence why there's a distinction made between the Muslim and the Mu'min.

Because the Muslim is anyone that makes Islam apparent.

That we accept that from them.

The Muslim is anyone that makes Islam apparent.

As for the Mu'min, then it's the one that makes Islam apparent and that which resides within the heart and that which resides within being from their Islam as well.

And so no doubt the Mu'min, this excludes the Munafiq.

Is that clear, BarakAllahu feekum? Naam.

And I would-- And I disliked that I would be in your presence, and I would sit with you whilst I was not in a state of purity." And so he stated, sallallahu alayhi wa sallam, "Subhanallah.

Indeed, the mu'min does not, or does not become impure." [clears throat] "Indeed, the mu'min does not become, the believer does not become impure." As for this narration, then the topic of this narration revolves around the two affairs.

The first of them being the hukm of the junub, and the hukm, the ruling of the one that is in a state of janabah and sitting with him.

Uh, what is the ruling? And the other topic as well is the, the fact that the mu'min, the believer, is in a state of purity, whether they be hay or mayyit.

The mu'min is pure, the believer is pure, whether they be hay, whether they be alive, or whether they have died.

And so, uh, here some of the wording mentions, for example, junub, which is taken from the word janabah.

And now, it's referring to that particular state the person is in, the janabah.

Ya'ani, it's stated when a person is affected, or a person hears something that causes them to become surprised or shocked.

That when she is jealous, she does what pleases Allah.

Did you get it? So you are Muslimat, Qanitat, uh, Muslimat, Mu'minat, Qanitat.

Now the beauty, the hope, and it's in the middle of the ayah, the middle of the verse.

Taibat.

And that's why the Ulama say, "If Ihsan is established, then Iman and Islam is established.

And every Muhsin is Mu'min and Muslim.

But not necessarily that every Muslim believer is a Muhsin." Some of the Ulama described or illustrated this, these levels in the example of three circles.

A larger one, and a middle one, and a small one.