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Juz' 9 with Dr. Hassan Elwan | Qur'an 30 for 30 Season 2

Surah Anfal was revealed at a pivotal point in the seerah, the battle of badr. There were many miracles that happened enabling the victory of Badr. Dr. Omar Suleiman, Sh. Abdullah Oduro and Dr. Hassan Elwan reflect on the lessons Juz 9 and how Allah sent revelation to better the character of the best of people, the companions of the Messenger ﷺ.

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Transcript

This transcript was auto-generated using AI and may contain misspellings.
Alright, Bismillahir Rahmanir Rahim. Assalamualaikum Warahmatullahi Wabarakatuh everyone. Welcome back to Qur'an 30 for 30. Bismillahir Rahmanir Rahim. Alhamdulillah wa salatu wasalamu ala rasulullah wa ala alihi wa sahbihi wa man wala. Today it's truly a pleasure to have with us Dr. Hassan Alwan. I know how much Dr. Hassan hates praise, so this is a very difficult one to do, to introduce him, because I know he will be upset with me, so I will just say that he has a very, very, very special place in my heart and in the heart of anyone I think that is around him and that knows him. Really emanates just a beautiful spirit. May Allah Subh'anaHu Wa Ta-A'la preserve you, Shaykh Hassan, and make you better than what we think of you. JazakAllah khair for always bringing such a beautiful, calming presence to wherever you go. And that's Khadija in the background. She said, Baba, she's ready. Even she wants to see you, Shaykh Hassan. Why don't you bring her, Shaykh? It won't be Quran 30 for 30, it will be Khadija 30 for 30, it will just be her. But JazakAllah khair, Shaykh Hassan, for being with us. It's truly an honor and a pleasure to have you with us tonight. It's my honor, and I ask Allah Subh'anaHu Wa Ta-A'la to always make us a key to goodness and a lock to evil, inshaAllah. And Shaykh Abdullah, mashaAllah, is as usual, JazakAllah khair, bringing the beautiful spirit. And I was telling him, if you're watching, meeting Muhammad Sallallahu Alaihi Wasallam, you hear about the red hulla from Yemen. I was like, Shaykh Abdullah, go out and get the red hulla, the Prophet's, like someone's red garment from Yemen that had stripes on it, black and red stripes. So, Shaykh Abdullah, mashaAllah, it's going to be hard not to pay attention to the garment, mashaAllah. And Allah Subh'anaHu Wa Ta-A'la will give you even better garments in the hereafter. Ameen, ameen. Shout out to my man Bukar, man. He's the one that made it for us, mashaAllah, in our community here in Coppel.
MashaAllah, mashaAllah. Allah bless him. Taib, bismillahirrahmanirrahim. SubhanAllah, today is a special episode. And because Shaykh Hassan is here, obviously, but also, subhanAllah, just the episode of the seerah, or the chapter of the seerah, that brings, I think, so much to the hearts of the Muslims. Of course, all of the seerah brings so much to our hearts, but there is the Battle of Badr, and everything that surrounds the Battle of Badr, to where even, subhanAllah, we have not gotten to any part of the Quran thus far in our episodes where there is lengthy elaboration on Badr. In fact, we see that Allah, subhanAllah, reminding when speaking about Uhud, and some of the previous surahs that we have covered, to remember the days that Allah, subhanAllah, gave you victory, wa antum athilla, while you were less in number. But Allah, subhanAllah, gave you that victory through your taqwa, through your piety. And so, the best people amongst the sahaba, the best people amongst the people, were the veterans of Badr, and the best of the mala'ika, the best of the angels, as Jibreel, alayhi salam, said, were the angels that fought on the Day of Badr. And this is a chapter that is rich with Badr, and very, very detailed about some of the personal circumstances. SubhanAllah, it gives us some of the insight into some of the seerah circumstances, right? Some of the things that were taking place in terms of just the pre-battle, during the battle, after the battle, how things would be distributed, so on and so forth. But then it also gives us a window into the dua of the Prophet, salAllahu alayhi wa sallam, and into the hearts of the companions as they were preparing themselves for the Battle of Badr. And so, this juz' covers surah al-A'raf and surah al-Anfal,
and the latter part of surah al-A'raf, and then it goes into surah al-Anfal. And the year of revelation of al-Anfal is very clear. It is the second year after Hijrah, it is after Badr. So, after Badr, the second year after Hijrah, means after the first Ramadan of the Muslims as well, because as we said, Badr was fought in Ramadan, the first Ramadan of the Muslims. SubhanAllah, they took part in the Battle of Badr. And it starts off with, the reason why we don't have much dispute on the period of revelation here, is because the very first verse is, yas'aloonaka AAani al-anfal, they ask you concerning the spoils of war, and Allah Subhanahu wa ta'ala says, qulil anfalu lillahi walrasul, say that the spoils belong to Allah and the Messenger, salAllahu alayhi wa sallam, fattaqullaha wa aslihu thaata baynikum wa ati'u Allah wa rasulahu in kuntum mu'mineen. And so be mindful of Allah Subhanahu wa ta'ala and write the things between you, and obey Allah and His Messenger, salAllahu alayhi wa sallam, if you are true believers. Some of the scholars mention a benefit here, that the typical word for spoils is actually ghana'im, ghanima. But in the Arabic language, that is the typical word for spoils, ghana'im. But Allah Subhanahu wa ta'ala uses the word anfal, which means extra. Some of the scholars say that that is a sign that you were not there for the spoils of war, you were there for Allah and His Messenger, salAllahu alayhi wa sallam. And so anything that might come that is extra of this world is merely extra, and not to become a focus in and of itself. And this came as a result of some of the conversations, because this is the first battle, even though it wasn't a planned battle, right? This was the first battle that the Muslims had to fight, and they did not want to fight. And Allah Subhanahu wa ta'ala says that it was written for you, fighting was prescribed for you, wahuwa qurhun lakum, and you hated to fight. But this is the first time they have to go out and battle.
And now as the spoils are there, there is a discussion and dispute about who will get the spoils of war, what are the rules that they're going to abide by in terms of the distribution. And subhanAllah, it is just immediately resolved with everything we spoke about, especially in Surah An-Nisa, that it's ati'u Allah wa rasul, Allah and the Messenger SallAllahu Alaihi Wasallam, that it's going to start and stop with what the Messenger SallAllahu Alaihi Wasallam decides. That is going to be the discipline by which you abide. And in that, you're going to find goodness, right? In that you're going to find justice, and you're going to find goodness from the Messenger SallAllahu Alaihi Wasallam, and it will do away with your disputes. And subhanAllah, I think one of the main benefits to extract from this is that the Battle of Uhud was lost for the reason that 40 archers disobeyed the Prophet SallAllahu Alaihi Wasallam and came down. Why? Because they saw that the battle had been done, that the Muslims had completed the battle, that they had already attained victory, and they were afraid that they would miss out on the spoils of war. And so they came down thinking that it was done, and subhanAllah, that was at least the technical reason, right? Of course, we know that there are larger spiritual reasons. Paramount of them is disobeying the Messenger SallAllahu Alaihi Wasallam in that he told them to keep their stations. But it was the spoils of war, right, which is truly, subhanAllah, the dunyawi comparison, the worldly and material comparison to what truly motivated these people, which was the love of Allah subhanAllah wa ta'ala and the Messenger SallAllahu Alaihi Wasallam. So we go to then verse number 9, and this is such a beautiful part because it gives us insight into the dua of the Prophet SallAllahu Alaihi Wasallam. Typically you see the dua of the other prophets represented in the Quran,
but here Allah subhanAllah wa ta'ala mentions in verse 9, Ith tastaghithuna rabbakum fastajabalakum anni mumiddukum bi alfin minal malaikati murdifeen. That, and recall when you implored your Lord for help and he responded to you, speaking to the Messenger SallAllahu Alaihi Wasallam, I will indeed reinforce you, O Muhammad SallAllahu Alaihi Wasallam, with a thousand angels murdifeen, meaning followed by another host of angels. And we'll talk about what that means in the night, ta'ala. This refers to the night before Badr. The Prophet SallAllahu Alaihi Wasallam is in his arish, in the tent that's been constructed for him SallAllahu Alaihi Wasallam, looking out to what is going to be the battlefield the night before. And the Prophet SallAllahu Alaihi Wasallam stands up and he raises his hands alayhi salat wa salam, and he calls out to Allah subhanAllah wa ta'ala, Allahumma aynama wa'attani, O Allah, I'm imploring you for that which you've promised me, Allahumma anjiz ma wa'attani, O Allah, fulfill that which you have promised me, Allahumma in tuhlik habihil isaba min ahlil islam, fala tu'bad fil ardi abada, O Allah, if this group of people are killed from the people of Islam, then you will not be worshipped on this earth, O Allah. So subhanAllah, the concern of the Prophet SallAllahu Alaihi Wasallam in Ta'if is the children worshipping Allah. The concern in Uhud afterwards is that, O Allah, Allahumma khalli qawmi fa innahum la ya'lamun, they don't know any better, O Allah, perhaps some of them will come into the knowledge of faith and they will worship you, O Allah. And so the Prophet SallAllahu Alaihi Wasallam is not thinking about defeat in the material sense or a legacy of battle, the way that those people on the other side are thinking about their memory and their history and their legacy and are motivated by very tribalistic themes. The Prophet SallAllahu Alaihi Wasallam is raising his hands and saying, O Allah, I want you to be worshipped on this earth and I don't want this group of people to be killed
because if they are killed, then who is going to worship you on this earth, O Allah? And so the Prophet SallAllahu Alaihi Wasallam continues to raise his hands hatta saqata rida'uhu SallAllahu Alaihi Wasallam until his cloak fell off of his shoulder SallAllahu Alaihi Wasallam so you can imagine his hands way up into the sky and subhanAllah we're just passing only an episode removed from the Prophet SallAllahu Alaihi Wasallam in battle. So this is the key ingredient, his dua' and his heart. Fattahu Abu Bakr, so Abu Bakr radiAllahu Anhu picks up his cloak and Abu Bakr radiAllahu Anhu comes behind the Prophet SallAllahu Alaihi Wasallam and Abu Bakr radiAllahu Anhu says to the Prophet SallAllahu Alaihi Wasallam, Allah Subhanahu Wa Ta'ala will surely fulfill his promise to you, O Messenger of Allah. We know, we know that Allah will fulfill his promise to you, O Messenger of Allah. And so as a result of that, Allah Subhanahu Wa Ta'ala revealed this verse in Surat Al-Anfal, verse number 9 and the way that Imam Haji narrates from a group of the sahaba, Allah first sent a thousand angels and then he increased them with a thousand angels behind them and then increased them with a thousand angels behind them until they became three thousand and then Allah Subhanahu Wa Ta'ala sent another two thousand angels until they became five thousand angels that came to fight alongside the believers. Another benefit that the scholars mention here is that the angels only fought in Badr. You know, we find all the narrations of the angels fighting in Badr and fighting the enemies to where the enemies perceived these forces that were taking them out, SubhanAllah, and the believers saw the help of the mala'ika transpiring in front of them. So the angels were always present with the Prophet SallAllahu Alaihi Wasallam
and protecting the Messenger of Allah SallAllahu Alaihi Wasallam. They were always present but in the battle of Badr, qatalu, they actually went forth and they fought alongside the believers and that's why Jibreel Alayhi Salaam told the Prophet SallAllahu Alaihi Wasallam that they are considered the best amongst us, the angels of Badr, the way that the sahaba who fought in Badr are considered the best amongst you. But then Allah Subhanahu Wa Ta'ala continues and Allah Subhanahu Wa Ta'ala lends us into another or lends us the information of another episode of the seerah that's probably not as well known in Badr from the favors of Badr. Allah Subhanahu Wa Ta'ala mentions that when an-nu'as, when drowsiness overcame you, giving you a sense of peace and security, amana, literally, it gave you a sense of security. You know when you sleep tight because you feel at ease, SubhanAllah, imagine how hard it would be to sleep and feel tranquility the night before a battle like Badr where you're so outnumbered by the other side. They have all, they have their troops, they have all of their animals, they have their weapons of war. You are outnumbered and you don't even have animals to ride on to fight back against them. But Allah Subhanahu Wa Ta'ala mentions, wa yunazzilu AAalaykum minas sama'i ma'an liyutahhirakum bihi wa yudhhiba AAankum rijaza shaytaan that Allah Subhanahu Wa Ta'ala sent down rain upon you from the sky that He may purify you with it and remove from you the pollution of the shaytaan wa liyarbitla AAala qulubikum and so that Allah Subhanahu Wa Ta'ala would strengthen your hearts wa yuthabbit abihi al-aqdaam and Allah Subhanahu Wa Ta'ala would plant your feet firmly. What this is referring to is that the night before Badr, Allah Subhanahu Wa Ta'ala sent down a lot of rain upon them.
And the Muslims occupied the favorable position in Badr which was that they got to the wells of Badr first. And the rain that came down upon them gave them a sense of peace. It filled up their reservoirs. They had all of their water that they needed for war that they were able to use in their tents. They were on the upper part of the valley. So the rain did not drown them but instead it was a beneficial rain. It also allowed them to pitch their tents quickly and to plant their tents into the ground quicker and more firm because they had the wetter surface to be able to do so. As for Khoich, the same rain, because they were in the lower valley, completely messed them up. It made the surface in the lower valley very difficult for them to traverse. It ruined some of their tents. It ruined some of their equipment. And it put them in an unfavorable position. And so the Muslims, subhanAllah, were at such peace seeing the way that Allah subhanahu wa ta'ala was setting them up and the way that they were able to move forward. Verse 17 Allah subhanahu wa ta'ala mentions, وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَاكِنَّ اللَّهَ رَمَى And you did not throw, O Messenger of Allah, when you threw, but rather it was Allah subhanahu wa ta'ala that threw the sand. This is according to Ibn Abbas radiAllahu ta'ala Anhu, a very beautiful narration that the Prophet SallAllahu alaihi wasalam, prior to the battle as it was about to start. And the Prophet SallAllahu alaihi wasalam, sought that reinforcement in dua'a from Allah subhanahu wa ta'ala. Jubrail Alayhi Salaam came to Prophet SallAllahu alaihi wasalam and he told Prophet SallAllahu alaihi wasalam, Ya Rasullullah, pick up some dirt from the ground. And then he told the Prophet SallAllahu alaihi wasalam, Ya Rasullullah throw it forward. Throw it in the direction of the army. So the Prophet SallAllahu alaihi wasalam picked up some dirt and he threw it in their direction. And not a single person from the opposing side was not struck in their eyes by the dirt coming from the hand of the Prophet ﷺ. So this was another sign, subhanAllah, of the reinforcement that had come from Allah.
Finally, verse 26 and then I'll end off here, And recall when you were few in number, you were deemed weak and oppressed in the lands. You feared that the people would do away with you. Then Allah provided you refuge, then Allah strengthened you with His help, and then Allah provided you with sustenance with all that is good, so that you may be amongst the grateful. And this is a message, subhanAllah, that the Sahaba could always reflect back on, about how Allah subhanAllah supported them, but it's also a message for the Muslims to always be able to look back on. How many times was Islam supposed to end? And I put that in quotation marks because, quotes with my hands at least, because we know that Allah subhanAllah had destined it, Even if the disbelievers hated it, that it would be victorious. But how many times was the Prophet ﷺ outnumbered and surrounded, and it seemed like the Sahaba were going to be massacred, but Allah subhanAllah made a way out for them. And that was a sign that success comes to the Sahaba, that success comes from the types of hearts and du'as you had in Badr. And you should always lean back on that for the rest of your journey in this earth as companions of the Prophet ﷺ, and it's a message to the Ummah by extension to go back to that, and Allah subhanAllah will always give us victory when our hearts are in the right place, when our direction is unified and sourced from the Messenger ﷺ, and moving forward with that conviction that Allah subhanAllah will surely support us no matter what our circumstances are, so long as we are faithful to Him. And may Allah subhanAllah support the mustaba'afeen, support the weak and the oppressed from our Ummah wherever they are, Allahuma Ameen. May Allah subhanAllah support all of those who are weak and oppressed, all of those who
are being taken advantage of and harmed and exploited, may Allah subhanAllah support them, Allahuma Ameen. InshaAllah ta'ala I will invite first Shaykh Hassan and Shaykh Abdullah to share their commentary with me ta'ala, and to take us to the next chapter. As-salamu alaykum, please Shaykh Abdullah. Oh, fadhal Shaykh, fadhal, fadhal. Fadhal Shaykh, not do it like I started before you. La la la, they say, idha hazra al ma'u batala tayammum. Exactly Shaykh. Wa anu usama abdullat urabi. Bismillah walhamdulillah, wa salatu wa salamu ala abdullin wa salihin Sayyidina Muhammad wa ala alihi wa sahbihi al tayyibin al tahirin, rabbishrah li sadri yawasir li amri wa ahl al-aqda tam bi lisani yafawli. Beautiful Shaykh Omar, and I love how you started. The reason the surah was revealed as you mentioned is very illuminating. The battle of Badr is a turning point, it's a victory. But the surah was revealed according to the companions, Awad ibn al-Samad tells us in the narration, feena ashabu badr, nazalat surat al-anfayl, heena tanaza'na fil nafr wasa'at fee akhlaqoon, anaza'ahu allahu min aydeena, waja'a lahu lillahi wa rasool. He says, radhiallahu anhu, in us, the people of Badr, those great people, the surah was revealed because something happened that Quran has to intervene. This is not going to, this is major. And he says, it's not because of anything in the battle, it was after the battle, after things were good, after we were victorious, after we had what we love, but something happened. When we saw the war booty, we started disputing in it. And one can imagine the scenario, I was the one that took it, but I was the one that's defending the Prophet ﷺ, but I was the one that was chasing them.
And he says something, wasa'at fee akhlaqoon, and our manners regarding the dispute was not on par, and here we should think good of the companions, it's not our standard. But they were not on the top of manners, that's the problem, not that they disputed, that's what happened. And when that happened, as you mentioned, the shaykh, the surah was revealed. And the very first line in the surah, it's very interesting. As you mentioned, ya shaykh, they ask you regarding the spoils of war, those are extra things, they forgot what happened, they forgot, those are extra, over and above. And then what Allah says, everything, all of it, it starts like that, belongs to Allah and His Messenger ﷺ. Sometimes when you do something good for your kids, have two children, you take them somewhere, I don't know, a theme park, and you do so many things, and at the end of the day you give one a lollipop or something. And calling each other, so is that what you're doing? You're going to forget everything and fight over the candy? If I'm a loving dad, what will I do? I'll take back, give it back to me? It's not worth it. Did you forget, are you going to spoil the whole day because it's candy? It's just, what are you fighting over? And the way Allah subhanahu wa ta'ala did it, ya shaykh, as you mentioned, Allah reminded them. Allah, you're the believers, you're the one that say la ilaha illallah muhammad rasulullah, I helped you with angels, look what happened, and at the end of the day you're going to be fighting over this, this is nothing. The interesting part, my reflection, is where is the answer? The answer to the first verse, came in verse number 40, when one-fifth belongs to the Prophet, the ruling came. But Allah did not just answer the question, here is the ruling. He addressed the cause of that.
You can't be disputing regarding this. As you mentioned, the things that Allah did, you are the people of Badr, look what Allah gave you. Look at the angels that came to help you. And wallahi, ya shaykh, my take point from this is, many of us nowadays, we forget, we are the people of la ilaha illallah muhammad rasulullah. This is the tongue that says ashhadu an la ilaha illallah, how can I say something bad to my brother? The masajid, the houses of Allah, how can we fight over them? And when we do so, Allah takes it. Only to teach us a lesson, then He gives it back. Wallahu ta'ala. MashaAllah, jazakallahu khair, that's a very, very numerous points, very, very important for us to reflect over. And that's what I love about Islam, and I love about the methodology of the Quran, is that, you know, we worship Allah on His terms and not on ours. So when He addresses something, He addresses it in the best way, via the Prophet salallahu alayhi wa sallam. And as you mentioned, the answer to the question didn't come until me, Ayat later, because it was about ta'deeb. It was about, you know, addressing the manners and rectifying the manners of the people in regards to what He has given them. And I love the analogy that you did with the sweets and children. And subhanAllah, we just have to be analogous for each and every individual, adults. What is our candy in our life that causes us to neglect our manners and neglect the rights of others? And subhanAllah, also, you know, how we see it starts from the heart. You know, the Prophet salallahu alayhi wa sallam, he said, He said, there is not a piece of flesh in the body. And if it is rectified, then the rest of the body is rectified. And if it is bad, then the rest of the body is bad.
Is it not the heart? A rhetorical question to show that we have to start with the heart. That is where it starts. And, you know, when these things of the dunya, as we talked about yesterday, in the dunya and in this life, in this worldly life and being mesmerized and diverted by it, you have been diverted by gathering things in abundance, subhanAllah. Gathering the tangible things in abundance of which Allah has given you only as a test to see how are you going to use it? Are you going to look at it as an ayah of Allah, as a sign of Allah and use it in that which is good? Or are you going to want to control it, steal it? And if you have it, do not, you know, don't give it away if need be to those that are in need. And that which leads to or, you know, having a sign of being bad, having bad manners and not acting in a way that is consistent with Islam. That is something that mashaAllah, jazakum Allah khair on mentioning that methodology of, you know, working on the heart first before answering the question. And this is important also for those of us that ask questions. And subhanAllah, I remember one time I was in the haram and I was listening, you know, in Ramadan and in hajj. And, you know, we're walking in the haram and I hear, you know, some of those shuyukhs, you know, Abdul Mohsen Abad, Abu Bakr al-Jazari, Muhammad Mukhtar al-Shanqiti and, you know, Suhaybani and these shuyukhs. They're sitting in their chairs and people are asking the same question every single year. Can you imagine being asked the same question every single year? Wallahi, that takes a level of patience and taqwa. Just think about it. You know, 40 years you're in the haram teaching and people ask the same question, you know. And it's not to ridicule the people that ask the question because there will always be people that have that question.
But sometimes when you ask a question, it's important to know that the answer may not come to you immediately because the person being questioned may have enough experience to give you that which softens the heart instead of just giving you that answer. Right. Because it could just be something of it. Do I do this? Yes, I do that. But then sometimes the Prophet ﷺ would even, you know, when he was asked the question about when is the sa'ah, what was his answer? Have you prepared for it? Right. To make you ponder and think, OK, yes, I can just from an action of just doing the action. But is my heart ready to do this? So JazakAllah khair upon that methodology. So I will use the next two minutes inshallah to talk about the verse that I have. And it's in chapter number seven, verse one ninety nine. And this is a this is a verse that many scholars say this is the most comprehensive verse in regards to makarimu al-akhlaq, in regards to noble character. And that is where Allah ﷻ says after A'udhu Billahi Minash Shaitanir Rajeem, خُذِ الْعَفْوَةِ وَأْمُرْ بِالْعُرْفِ وَأَعْرَضْ عَنِ الْجَاهِلِينَ He says to to be of those that are forgiving, خُذِ الْعَفْوَةِ وَأْمُرْ بِالْعُرْفِ and to be of those that order the good and join what is good and turn away from the ignorant. So it's three things. Three things. And Ibn Qayyim, subhanAllah, he mentions here that only good can result from good. That when you do these three things, all of these are good actions of the human being. And good can only result from that, even if we see what we may perceive as bad or evil, as a result of doing one of these things, one of these three things. And know that it is good. And then he also mentions that, subhanAllah, that once one has these three, they will be successful.
And that is what is important in regards to our dealings with people, that it's not going to be good at all times. Your own family members, for those of you that may, you know, come to the faith and come to the realization there have been some epiphany that you want to come back to Allah, you want to come back to God, you want to try to be a better person. Within that process, remember these three guidelines. خُذِ الْعَفْوَةِ is the first thing is to pardon people. Take the bigger road. You know, if there's an argument, you have an argument with somebody and you still feel that you're right, you know, end the argument. You know, when you're texting and you're going back and forth on social media and it's an argument in the comments, you say, OK, I'm done. جزاك الله خير. May Allah reward you. End it with a du'a and inshaAllah be sincere in that du'a. You know, the جزاك الله خير really means, may Allah reward you, and not something that indirectly implies something else. Right? We have عَفُو. And one of the names of Allah, subhanAllah, is عَفُو. عَفُو is the one that pardons you, that overlooks something that you have done. And that is a huge, it's a jihad al-nafs, but it's something that is beloved and praiseworthy. And if we notice here, Allah subhanAllah uses the imperative verb to show the importance of it. And in Islamic law, when there's an imperative verb, it necessitates or implies obligation, unless there is another proof that brings it down to the level of recommendation. So here it is from the adab. It is from the manners of the human being, the Muslim, the human being is to be a person that pardons people. مَا عَفَ عَن النَّاس The second thing is وَأْمُرْ بِالْعُرْفِ That does not mean, you know, he's saying here to enjoin the good. Even though you may pardon people from what they may be doing, or they may have a certain way that they come in the masjid, or the way that they talk to you, you know, and the way that they act with you, pardon them. Because we have to understand people are at different levels. And you have to be patient and pardon the people. How many times has someone been patient with you? And you look years down the line like, wow, he was so patient with me.
You know, that person was so patient with me. Or you were patient with someone and they come to you years later and they say, well, I appreciate you could have really called me out. But you were patient with me and I appreciate that. I didn't forget that. Or I forgot it. And I remembered years later that you were the one, you were the only one that tolerated me. You were the only one that pulled me to the side. Allah Subh'anaHu Wa Ta-A'la is saying, وَأْمُرْ بِالْعُرْفِ And to call to that which is good. And the urf is that which is known amongst the people, that the aqool as-saleema, that the intellect that is sound, the ones that are not totally diverted when it comes to understanding the right and the wrong and trying their level best to do so. But we understand that which is ma'ruf is that which is the creator has come with from the adab and the manners of Islam. So Allah Subh'anaHu Wa Ta-A'la says, order that which is ma'ruf. And the third thing is, وَأَعْرِضْ عَنِ الْجَاهِمِينَ And turn away from those that are ignorant. What is interesting here is that Subh'anaHu Wa Ta-A'la, you may pardon a person and then remind them of that which is good, and their response could be something that is of jahl, of ignorance, of vulgarity. But then at that time Allah Subh'anaHu Wa Ta-A'la says, أَعْرِضْ عَنْهُمْ You want to send an email in response to someone, don't press the send button. Just leave it. Just be quiet. Sometimes you may feel that you may have to fast from social media. And if this is what helps you in your adab to fast from it, in that which could possibly elicit bad manners, or elicit a response that you'll regret. Because once you press send, or once you say something, that person is going to remember it. Your wife is going to remember it. Your son is going to remember it. Your grandparents are going to remember it when you said that word years ago. But if they may have had some manners that are not befitting, it's very important that you take the higher road to be a person that can alleviate the situation by not saying anything.
Sometimes when you're silent, subhanAllah, that is treatment. That makes the person think. Because usually you would speak and you would respond, but if you're just silent and you smile, or you turn away, or you don't respond online, you don't press that button, you don't give a bad, I forgot what you call them, signs with the happy face, or a bad sign to a person, that has an effect on a person. When you are quiet and silent in response to ignorance, that has a huge effect. Whether that person says something or not, it has a huge effect. And this is from Allah subhanahu wa ta'ala, that he gives us these three methods of dealing with people. Pardon the people, overlook their faults, in order that which is good, and turn away from those that are ignorant. This is from the makaram al-akhlaq, and as the scholars mentioned, as I mentioned before, this is a very comprehensive method of having the manners of a mindful person, of the muttaqi. May Allah subhanahu wa ta'ala make us from them. Ameen. JazakAllah khair, Sheikh Abdullah. JazakAllah khair, Sheikh Abdullah. Beautiful, barakAllahu feekum. Sheikh Hassan, tifadhal, bismillah. Bismillah, Sheikh, I would like to hear your comments first, please. SubhanAllah, the only thing I really could think about, as you were talking about the sahaba, may Allah be pleased with them, the way that they felt after Badr, and I was just thinking about what Sheikh Abdullah just mentioned, and the sahaba are beyond our scope. In the sense that they are our stars. And then there are ranks amongst the sahaba, and the people of Badr are the greatest of the sahaba. And when you're thinking about the companions of the Prophet, I think about how many times, like if I was one of those people who I felt like was being addressed by that verse, who was arguing about the spoils of war,
or if I was one of those people who was being admonished after Uhud, or one of those people that was being admonished after any of the battles of the Prophet, if I was one of the sahaba from Surat Al-Hujurat, who was raising their voice in the presence of the Messenger, how do you recover from that? And the fact that the Messenger of Allah, always put people at ease. And the revelation, while the degree of admonishment is to the degree of what was done, when we talked about Uhud, we mentioned that it was not the hypocrites that fled the battle of Uhud, because the hypocrites had already turned back before Uhud even started. These were sahaba that were caught in a certain moment, right? So the degree of admonishment matches the degree of what was done. But there's always a way back, subhanAllah. There's always a... And then the Prophet ﷺ always manifests that, and a lot of grace to those companions. And I mean, we can find stories of some of the sahaba who thought they were doomed for various reasons. But the Qur'an and the way the Prophet ﷺ then acts upon those dictates from the Qur'an always offers a path back for them. And I think about one person, I can't help but think about it now, because we covered the story of the man who stole the armor from an Ansari and then hid it with a Jewish man in Medina to try to get the Jewish man in trouble and then absolve himself of theft. And then after the revelation came down regarding him, what did he do? He went to Mecca and joined the mushrikeen and fought against the Prophet ﷺ out of his anger for getting caught, basically. SubhanAllah, even, you know, like every single one of these people, these people around the Messenger ﷺ, and I only say these people because I'm including the hypocrites, otherwise I would never refer to the sahaba as these people. All of the people, like literally human beings around the Messenger ﷺ were just given so many chances, subhanAllah,
to either expiate or continue to elevate. And the companions, of course, may Allah be pleased with them, chose the route of continuing to get higher and higher and higher by acting in accordance with that. So it's just a beautiful story altogether when I think about the way that these ayats are being placed of redemption and elevation, redemption, elevation, redemption, elevation for the sahaba until they became the luminaries that we look to today. May Allah ﷻ be pleased with them all. SubhanAllah, Shaykh, subhanAllah, I had this hadith and I was debating should I say it or not, and I think after your reflection, it's perfect. It's a hadith narrated by Sa'd ibn Malik. Again, after the Battle of Badr, we see the companions, and he went to the Prophet ﷺ and said, قَدْ شَفَانِ اللَّهُ الْيَوْمَ مِنَ الْمُشْرِكِينَ فَهَبْلِي هَذَا السَّيْفِ Oh Prophet of Allah, this day, it soothed my heart finally. Those people that were oppressing us for years and years and years, I see a day that we're victorious. And then he asked for one simple thing. Please grant me this sword. Again, a spoiler for, just I fought so hard today, let me keep it. So the Prophet ﷺ tells him هَذَا السَّيْفُ لَيْسَ لِي وَلَا لَكُ ضَحْهُ هَا هُنَا This sword belongs neither to you nor to me. Leave it right there. And he says, in this narration, he says, I put the sword, he obeys immediately. But as he's walking, he said, a thought came to my head. لَعَلَّهُ يَعْطِي هَذَا السَّيْفِ مَنْ لَمْ يُبْلِي بَلَئِ Perhaps he's going to give it to someone else who didn't fight as hard. And then all of a sudden, someone calls him from behind. The Prophet ﷺ is calling you back. And he says, قَدْ أَنْزَلَ اللَّهُ فِي شَيْئًا SubhanAllah, I said, when I heard that, I said,
Allah revealed something regarding me. What have I done? Just because of the thought. And then he goes back, and indeed, sword till and fell is revealed. And we see Muhammad ﷺ. He says, I commanded you to put the sword here when it was neither mine or yours. But now, after the ruling is given that I have one-fifth of the spoils, and this sword belongs to me, here, you can have it, take it back. SubhanAllah. And subhanAllah, when we respond to Allah and His Messenger, when we're willing to obey, even when something is in my chest and I don't like it, it's always good. And perhaps, I don't know, should I go with my verse, ya Shaykh? No one will be upset. We want to hear you. Bismillah. So it ties into the verse that I actually, one of the verses I wanted to reflect on today. Before the battle of Badr, something happened also that Allah addresses. When they went out, they weren't supposed to be going for a fight with the Mushrikeen. They were supposed to be going for a caravan. It was an easy thing. A caravan, after all, they oppressed them, and they're going to raid that caravan to take their property back, and it was easy. But then, on the way, as we all know from the Sira, things changed, and all of the sudden, Abu Sufyan, you know, sends to Mecca, and the disbelievers gather an army, and now they have one of two situations. Either they can go for the caravan, which is easy, and they can take their property back, or they will go and have to face the army that's three times their size. And Allah subhanahu wa ta'ala mentions in the Quran this verse, وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَن يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ Allah reminds them,
remember how inside of you, and all of us are like this, we want that which is easy. We always ask for ease. Nobody wants difficulty. If we can just go to the caravan, we're not equipped to face an army three sides like ours. That's difficult. And here Allah says what? You were promised that one of both will be yours. And inside you wanted the easy one, غَيْرَ ذَاتِ الشَّوْكَةِ The one that has no thorns, that is easy to take. But my reflection is very interesting. What would have happened if Allah granted them their wish? Alhamdulillah, you want ease? You go for the caravan? Alhamdulillah, it's very easy. You take your property back, you go back home with some spoils, and everybody's happy. Allah wanted something else. Allah wanted you to face that army because Allah wanted to give you more than the caravan. Allah wanted to make you the people of Badr. Allah wanted to make you the people on which Al-Haqq is going to show on their hands. There is falsehood out there, but Allah is picking you, and He wants to grant you that favor, to show you all the miracles, that you will be Ahl al-Badr, the people that Allah helped, the people that angels fought with, look what Allah wants to give you. But in the beginning, you were reluctant, you didn't want to do it. But because you complied, and you went with it, even inside it was difficult, look what happened. Not only Allah gave them some spoils, but they become Ahl al-Badr. They got the favors of Allah subhanahu wa ta'ala. They got to see miracles with their own eyes. They got to be the role model. The rank of the companions that are in Badr are so high. Allah wanted to give you this. And my reflection, sometimes that happened to us. Today, especially those of us living in the West, we want things to be peaceful. We are peaceful Muslims.
We want just to make easy da'wah. Alhamdulillah, we always ask for ease. But sometimes there is a thorny path, a path that's difficult, and we don't want it, but will we? Will we be the generation that will face a confrontation that we never want, and difficulty? Will we be the generation that Allah will choose to bring haqq, truth, on our hands? Will we be the generation that changes the world's view on Islam and who Muhammad ﷺ is? It's a challenge. It's difficult. There are those that oppose us. But will we? Will we comply? Will we say, سَمَعْنَا وَأَقْطَعْنَا? Or we will choose not to? And I finish, therefore, with the verse, يَا أَيُّهَا الَّذِينَ آمَنُوا إِسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحِيِّكُمْ O you who have attained faith, respond. Respond. It's about responding to Allah and His Messenger when He invites. Inviting you to that which will bring you life. It's not... Allah always responds to our du'a, subhanAllah. He's a Mujib. And that's what we worry about. Will Allah respond? Will Allah respond? Well, how am I responding to Him? How am I responding to Him? And here Allah is asking, please respond. I only want to give you that which is good. Allah gives us life, even in difficult situations. Even in things that we internally don't want. I ask Allah to make us among the people like the companions of Badr. That says, سَمِعْنَا وَأَطَعْنَا And that Allah will therefore use us to be the generation that changes the view of the world to whom Muhammad ﷺ is. And I ask Allah ﷻ specifically for you, Sheikh Omar, for your program this year. May Allah make it a key program to transform the image of Muhammad ﷺ in the minds of people. As we say, وَتَرَهُمْ يَنظُرُونَ إِلَيكَ وَهُمْ لَا يُبْسُلُونَ
People that look at the Prophet ﷺ and they don't see. They don't see his beauty, his character. And I ask Allah to make your program the light by which it shines on the beautiful character of Muhammad ﷺ. That everybody who hears it would see his beauty. Jazakumullah khair. Jazakumullah khair, Sheikh Hassan. May Allah ﷻ bless you and ameen to all of your du'as. And the only thing I'll say just before I share just a brief reflection on that is it's our program. So many people did so much to support this mission. So may Allah ﷻ accept that on behalf of the entire team at Yaqeen, the people that work day and night. And may Allah ﷻ reward everyone who has supported us in that. And may Allah ﷻ allow us all to be able ambassadors of the Prophet ﷺ. Allahumma ameen. Just one thing I couldn't help and it'll be my last thought on the beautiful reflection you shared, Sheikh. The greatest bounty is what we seek in Ramadan. غُفِرَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ That they will be forgiven whoever fasts Ramadan with iman and ihtisab, faith and accountability will be forgiven for all of their previous sins. The people of Badr had a unique bounty that Allah gave them. And that was what the Prophet ﷺ said that they are forgiven for their past and their future sins. I mean imagine being alive and you're still in the early days of Islam and you've been told that you are forgiven for all of your sins to come as well. But you know how these people live the rest of their lives? In shukr, in gratitude. You know, Sheikh Abdullah was talking about this a few episodes ago. أَفْهَلَ أَكُونَ عَبْدًا شَكُورًا Should I not be a grateful servant? This is the Prophet's ﷺ answer of how he continued to pray at night with gratitude even though he was forgiven for all of his sins, previous and future.
And the people of Badr, you know what they did? SubhanAllah, all of them went on to become the veterans of every other battle that they lived to see. And they continued to serve alongside the Prophet ﷺ. I mean at that point, if you're told that you are forgiven for your previous and future sins, you can, you know, okay, I'm done then, right? But subhanAllah, they continued to be the most loyal supporters of the Prophet ﷺ and the greatest of the greatest, the veterans of Badr. May Allah ﷻ be pleased with them all. And may Allah ﷻ forgive all of our sins as well. And may Allah ﷻ allow us to attain lofty stations until we are joined with our Habib ﷺ, with our beloved one, with the Prophets and the Righteous Ones, the Truthful Ones, the Martyrs, in the highest level of Al-Furdu Dosa Al-Ahla. Allahumma Ameen. Shaykh Abdullah, I'll leave you. InshaAllah, if you want to share any last thought on the beautiful words that Shaykh Hassan just shared. MashaAllah, just two things, subhanAllah. I like how you mentioned, you know, the ayah, istajibu lillahi wa lil-rasooli, the ayah to respond to Allah ﷻ and His Messenger, to call you to that which brings you life. And you said something very important. And I think this should be something that we ask ourselves right before we make our du'a. Make your du'a, but it's something, it's another practical technique for us to ask ourselves, you know, I want Allah to respond to me, but have I responded to Allah? SubhanAllah. You know, have I responded to His call, you know, in my life? Because I may be calling on Him when I need something, which is fine, which is what He wants from you, which is what He demands from us, is to call on Him because He is the one that has the ultimate power and authority, mashaAllah. But is it, are we responding to His call? Are we responding to the message that He has given us? You know, this is what is very, very important and incumbent upon us as well, that we respond to that call of His. And also the hadith of Mu'adh ibn Jabal,
when the Prophet ﷺ was calling on Mu'adh ibn Jabal, and he told him that to worship Allah ﷻ, that the rights of them upon Allah is to not go into hellfire if they don't worship others than Allah. Then Mu'adh ibn Jabal was so happy, he said, أَفَلَأُوا بَشِّرِ النَّاسِ He said, لَا تُبَشِّرْهُمْ فَيَتْتَكِدُوا Don't congratulate them for rarely, they will become lazy. So it's important for us to remember this in regards to our actions and ask Allah ﷻ to forgive us of any of our shortcomings, inshaAllah. So that's the message that I want to bring. Ameen. JazakAllah khair. JazakAllah khair, Sheikh Hassan. Will you join us, inshaAllah ta'ala, again in the future? Anytime, Sheikh. I will be honored anytime, inshaAllah. It is my honor to be with you. It is an honor to have you. BarakAllahu feekum. JazakAllah khair, Sheikh Abdullah. JazakAllah khair to everyone who tuned in. A reminder, I forgot to give it in the beginning, to please go to yaqeeninstitute.org slash Ramadan and you can download the Qur'an 30 for 30 e-book, which is based on last year's season one, that covers the structure and the sequence of the surahs, as well as the du'a book that was led by Dr. Tahir Wyatt that we talked about. So please do download them. And please do support, bismillahirrahmanirrahim, what we hope is a prophetic mission. And we pray that Allah ﷻ accept it from all of you. You can donate at the link below, or you can go to the URL yaqeeninstitute.org slash Ramadan. JazakAllah khairan, wassalallahu alayhi wa sallam, wa baraka ala nabiyyina Muhammad wa ala alihi wa sahbihi ajma'in. Wassalamualaikum warahmatullahi wabarakatuh. Wassalamualaikum warahmatullahi wabarakatuh. Although the topic of mental health has received a good bit of interest lately, there are still some people who really don't believe in the topic of mental health at all. Some Muslims say that mental health issues are a Western construct, and they don't really apply to them.
Others say, all I need is strong faith. And others might say, the Prophet Muhammad ﷺ never saw a therapist, why should I? And what they may not realize is that the Prophet Muhammad ﷺ not only acknowledged and addressed psychological challenges, but that he himself laid the very groundwork for generations of Muslim scholars after him to discover, classify, diagnose, and even treat mental health conditions.
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