Why Angels Pray for Mosque-Goers

I'm not going to be honest. Alhamdulillah.

[Silence]

Forith.

[Silence]

Continuing hadith number 10 in the first chapter. The chapter regarding sincerity and having a coherent intention in all actions, all statements, all internal beliefs etc. with regards to having an action or doing something that a person intends to draw closer to Allah subhanahu wa ta'ala a person must in order for their action their statement whatever it is that they intend to draw them closer to Allah they must have a coherent intention they must have sincerity in all acts of worship. Continuing the narration of with regards to the virtue and the merit that praying in the masid holds over praying in one's home or in his workplace or marketplace as the prophet sallall.aii wasallam put it. He says And so if a person perfects his and then comes to the masid only intending salah the only thing motivating him to the masid propelling him there is salah. This is his intention that they will not take this person will not take a single step except that he will be raised a level by that step and a sin be taken off of his weights and scales by Allah subhanahu wa ta'ala. And this will continue until he enters the masid. And once he enters the masid, he is considered to be in salah as long as salah is what is keeping him from leaving. As long as salah is what is keeping him from leaving. And the angels continue to make salah upon each of you as long as he remains in his place that he prayed in. The angels say in their salah over the human being, "Oh Allah, have mercy upon him. Oh Allah, pardon him. Oh Allah, forgive him." This will continue as long as he does not harm someone else in any way. As long as he does not break his wudoo. As long as he does not break his woo. With regards to the angels, we mentioned yesterday that the word which comes up a lot in the Quran is plural for angels. Is usually translated as angels which is correct. But from a linguistic standpoint, is plural for it is plural for which originates from. This word comes originally from the word which is which is a message and the meaning of the word melik orch is it is a messenger someone who is bearing a message. This is referred to as a metal in the Arab tongue and because of the high nature and the very pristine nature because it's not just any messenger a person could send you know a slave a slave boy to tell someone or for instance A woman could send her her son to her husband to say it's time for dinner. And this child would be considered what? A rasool linguistically is a messenger. He's bringing a message to the father between the mother and the father. However, you would never refer to this child with this type of message as a as a melik or a male, right? And you would never refer to this message as an al. Why? Because al they are the same thing in the sense that they're both messages. But al is a highlevel very grave message. You wouldn't just call anybody that. And you wouldn't just refer to any message as that. This is a message that is of very high and important standing. It's kind of like the word neb. Neba. What is a neb in the Arabic language? It is news, right? aba Allah subhanahu wa ta'ala says but what's the difference between a and a prophets are referred to as rightb they are referred to as those who carry the they are not referred to asin they are now referred to as those who carry any type of message. No, a Neba is an incredibly grave message of the utmost of importance and usually a neb is referring to future events. So just any language there are a number of words that may hold the same general meaning but when we look at the specifics of any two words they are never exactly synonymous and they are never exactly identical. Now there's a lot of misunderstandings with regards to the angels. So for instance, many people are are of the misconception that the angels are automatons that do not have free will. Now you say, well human human beings in jin, they have free will, but the angels do not have free will. This is incorrect. There's nothing in the Quran and Sunnah ever mentioning something that. The difference between the human being and the angel is not free will. Both creatures have free will and have been endowed with free will by Allah subhanahu wa ta'ala. The difference between the human being and the angel is the human being has a nature to him. He has impulses. He has desire to disobey Allah subhanahu wa ta'ala at times. Whereas an angel does not have such impulses. An angel, the angels do not have these this kind of rebellious nature that they have to fight with and grapple with. This is what makes the human being different and unique and special and sets him aside from the angels. It's not the issue of free will. It's the issue of it's the issue of desire that a person the human being has free will but they also have desires that are illogical that drive him and a person has to fight with those desires. The angel does not have this. Hence the angel does not disobey Allah subhanahu wa ta'ala. There is nothing in the Quran and Sunnah that would suggest that the angels do not have free will. And there are many evidences for this but let's take one evidence from the Quran. Allah subhanahu wa ta'ala praises the angels, right? He praises their obedience specifically. He says, that the angels do not disobey Allah in any command that he commands them with and they do and carry out whatever Allah commands them. So Allah praises their obedience. If a person does not have a choice whether to obey or not, would this be praiseworthy? So the angels if they had no choice, they don't have free will. Why would Allah praise them for their obedience? They It's not something by choice. Praise is garnered for that which a person chooses to be. You are praised for that which you choose to be. Let's say for instance a person doesn't have a tongue, right? And we say, "Man, this brother is so of so few words. Doesn't talk at all. You never hear anything from he never backbites anybody. How could this be praiseworthy?" This is more along the lines of what? Mocking, right? You would mock somebody in this way. Why? Because they don't have a choice. They can't speak. You only praise someone for being stoic in a few words if they don't have if they have the ability to speak what they choose not to. They choose to be stoic, right? Or if a person for instance is blind, you say you'll never catch this brother looking at somebody. You'll never catch them looking at something haram. They they can't look at something haram even if they wanted to. This is not praiseworthy, right? Praise comes from when a person has a choice to be but they choose they choose to be good over bad. That's where praise comes from. So the angels, they have free will, but they carry out what Allah commands them because they do not have those impulses, those desires that they grapple with that the human being does, which causes the human being at times to disobey Allah subhanahu wa ta'ala. The angels, they make dua for the human being. This type of angel makes dua for the person as long as he is in his place that he prayed in under two conditions. Number one, that he does not harm. Number two, that he does not break his woo. These are the two conditions. does not harm meaning harm anybody else whether it be and and really the word harm is kind of an incorrect translation or it's a lacking translation. The word wouldn't really be harm. It would be annoyance because eda is an annoyance that does not hurt another person. annoyance such as something that the person says or a foul smell or you know foul breath or making their salah because when they came in the masid they happen to be by the door and then when the salah is over they continue sitting in front of the door people can't get out right this is a type of annoyance to others a type of harm to others which will break that dua that the angels are making. We'll finish this up tomorrow morning.