Qur'an 30 for 30 | Season 2
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Juz' 10 with Justin Parrott | Qur'an 30 for 30 Season 2
In between battles and crucial moments of history, Allah revealed Al-Anfal and At-Tawbah, the two war-time chapters. Dr. Omar Suleiman and Sh. Abdullah Oduro explore these verses with Ustadh Justin Parrott, delving into the divine guidelines for actions and spirituality given in the political context of that time—and the timeless lessons we can take from them today.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. Welcome back to Qur'an 30 for 30. Alhamdulillah ibn al-Amin. Tonight we are joined by our very special guest, Ustad Justin Parrott. Alhamdulillah ibn al-Amin. Hayakallah Ustad Justin, it's good to have you. Thank you Salim, good to see you, good to see you. Good to be here. Allah ibarak fikam. JazakAllah khair for joining us. SubhanAllah for those of you that don't know, I mean I think that a lot of people have benefited from the work of Ustad Justin without realizing that it's him behind it. I have rarely met people as productive as you are, TabarakAllah. So the daily hadith website, the Abu Amin al-Yas website, which has a lot of the hadith translations, a lot of gems from our pious predecessors translated. Just a lot of great content. And you also assisted in the du'a book with Dr. Tahir Wyatt. Alhamdulillah, people are benefiting from that now. So JazakAllah khair for all the work that you've been doing, Alhamdulillah, with yaqeen and outside of it. May Allah reward you. Amin, thank you. It's truly inspiring, Alhamdulillah. So with that, Sheikh Abdullah Duru, Alhamdulillah, always good to have you, man. Always blessed to have you, Alhamdulillah ibn al-Amin. Sheikh Abdullah juggles about 10 different commitments a day as well. So may Allah bless you and reward you. One day he will write a book on productivity, inshallah. So to remind everyone before we get started, inshallah, yaqeeninstitute.org slash Ramadan or look in the comments for the companion reader for Quran 30 for 30. Also the du'a book, which Ustadh Justin assisted with, Alhamdulillah, with Dr. Tahir Wyatt that we spoke about. And of course, a reminder as well to consider contributing to yaqeen bi'l-dinahi ta'ala amongst all of the good causes that you are supporting. It's the month of Ramadan, so please continue with your generosity, inshallah ta'ala,
to the free resources at yaqeen as well as all the causes that are out there, Alhamdulillah. Tonight we're going to switch things up a bit, inshallah ta'ala. The reason being is that thematically speaking, I'm going to be covering in detail Surah Tawbah, which heavily focuses on tabu and hunayn, and Shaykh Abdullah, inshallah, wanted to stay in the victory of Badr. So Shaykh Abdullah is covering al-Anfal, a verse from al-Anfal, and some of the lessons to build off on. Well, it's personally one of my favorite reflections from Shaykh Hassan Alwan, subhanAllah, just beautiful reflection, so I think it's a good segue, because Allah subhanahu wa ta'ala takes us from Badr, the first battle, to the last battle, right? SubhanAllah, in this connection of the two surahs. But Shaykh Abdullah, inshallah, is going to share a reflection from al-Anfal, and then I'll cover the surah portion from Surah Tawbah, and then Ustadh Justin, inshallah ta'ala, will take his portion. So Shaykh Abdullah, tafadhal. JazakAllah khayran. Bismillah wa salatu wa salam ala rasool Allah wa ala alihi wa sahbihi wa man wala amma ba'd. As Shaykh mentioned, inshallah, I'm going to come from certain portions of the chapter of al-Anfal, which is roughly the verse number 45 and 46. But to contextualize it a little, Allah subhanahu wa ta'ala, when He talks to the Prophet salAllahu alayhi wa sallam and mentioning a certain virtue of his, because in this context here, Allah subhanahu wa ta'ala is giving, as some scholars call it, qawa'id al-qital, or some of the guidelines for the Muslim to be conscious of if they were to go into battle as they were in the Battle of Badr. And it's not even, when we're thinking, you're thinking guidelines, maybe thinking how to carry your artillery or how to ride your khayl or your horse. No, but it's how to deal with the reality that may take place in front of you from even the numbers that you may encounter.
And what's so beautiful is that Allah subhanahu wa ta'ala, when He says in the chapter, verse number 43, when He talks about how He showed the number as minute in the dream of the Prophet salAllahu alayhi wa sallam, when He says, after I read the verse, idh yureekahumullahu fee manamika qaleelan walaw araaka hum katheeran lafashiltum wa latanaza'atum fil amri walakinna Allaha salam inna Allaha alimun bidhaati as-sudoor And when Allah showed them to you as few in your dream, fee manamika qaleelan, if He had shown them to you as many, you would surely have been discouraged and you surely would have disputed in making a decision. But Allah saved you. Certainly, He is the All-Knower of that which is in the chest. So here Allah subhanahu wa ta'ala is confirming the fact that He showed them as minute because Allah even understands with the sahabah, with the companions, the reality of the human beings, per se. Being that He showed them as minute and small in number in the dream of the Prophet salAllahu alayhi wa sallam, walaw araaka hum katheeran lafashiltum wa latanaza'atum And if He was to show you them in plentiful in number, lafashiltum, you would have, subhanAllah, been of those that were been discouraged, walatanaza'atum, and you would be of those that would have quarreled. So here subhanAllah, Allah subhanahu wa ta'ala is showing a beautiful, beautiful reality to us as human beings that the Prophet salAllahu alayhi wa sallam and the companions, particularly the companions, they were individuals that were human and they, subhanAllah, with this reality, Allah is reminding us of something. So when we skip over a couple of verses, Allah subhanahu wa ta'ala brings a very important point regarding unity. And as we know in this month of Ramadan, sometimes the word unity can be a test for many of us, particularly the beginning of the month of Ramadan. But it's most important that we always keep in mind the bigger picture.
Although there may be some ihtilaf, we don't want that ihtilaf to go to at-tanazur. And there's a small difference between the two. When we forget the word ihtilaf, that means to differ with one another. But that difference can be a difference that is legal. It can be a difference that is mamdooh. It is praiseworthy. It can be a difference that is rahma. As the Prophet salAllahu alayhi wa sallam mentioned in a hadith that is not authentic, but the meaning of it is sahih. Ihtilaf ummati rahma. Or as it was said, that the difference amongst my ummah is a mercy. So when realizing that the difference can be something that is good or lead to something that is bad, when it leads to something that is bad, that is what is called at-tanazur. And at-tanazur means nazaa. You see a surah al-naziat, it means to pull something out or to tear vigorously. So that could be where one pulls away from another or the quarreling causes separation. And that's why Allah subhanahu wa ta'ala uses this particular word. lafashilatum wala tanaza'tum fil amri And Allah says, walakinna Allahasallam. But Allah sallam, He made it easy and peaceful for you all being that He disclosed that number. Allah subhanahu wa ta'ala says in verse number 45 and 46, and Ibn Qayyim subhanAllah in his book called al-Furusiyah basically mentioning, he's talking about battle and how the Muslims should be in battle and certain guidelines and stories and adab in regards to battling or the enemy, fighting the enemy. Allah subhanahu wa ta'ala or Ibn Qayyim rahimahu wa ta'ala mentions five different rules. As he mentions at the very end of this book, he mentions these two verses. And he mentions five, he extracts five benefits, which are actually mentioned in the verse. When Allah subhanahu wa ta'ala says, yaayuhalladheena aamanoo idha laqeetum fee'atan fathbutoo wadhkurallaha katheeran laAAalakum tuflihoon Here he mentions two. He says, O you who believe, when you meet the enemy force,
take a firm stand against them and remember the name of Allah much. For that, perhaps you may be successful. So be firm, be firm, hafthabat as we ask in our sujood, thabbit qalbi ala deenik. Hafthabat and be firm and mention the name of Allah katheeran. Why is this so profound? Because when you think of fighting or when you think of subhanAllah, many of you probably have been lost in Hajj in Mina. I was lost the first year I made Hajj, lost for after Dhuhr. So you can imagine being lost. You start thinking, I don't know if I'm going to find my group. Will I get back home? Will this happen? You know, where am I going to go? In that time, are you going to say, subhanAllah walhamdulillah la ilaha illallah wa atbara ya rabbil alameen Allahumma yassir amli, Allahumma yassir amli, O Allah make my affairs easy for me. In the time of stress is when the name of Allah subhanahu wa ta'ala should be mentioned. And in this particular context, it is a time of shidda. It is a time of harshness. It's difficult because your life is on the line. Remember the name of Allah. You can say that you want to battle, but when you see the enemy in front of you, when you see them and you're on the front lines or in the back or wherever, you don't know what's going to come your way. Mentioning the name of Allah subhanahu wa ta'ala. He says kathiran, as we talked about earlier, that speech can have an effect on your heart, having an effect on your mind, having an effect on your behavior. Allah subhanahu wa ta'ala continues with the other three guidelines. The first one was what? To have fathbutu wadhkuru Allah kathiran, to have, to be firm and to remember the name of Allah plentiful. Then he says wa atiullaha wa atiurrasula wa la tanaza'u fatafshalu watadhaba reekhukum wasbiru inna Allaha maas sabireen. He says and obey Allah and his messenger. That's the third. To obey Allah and his messenger in this harsh time of the Battle of Badr or in any harsh time in your life,
but particularly in this battle with this, the epitome of situations where your life is on the line is war. When your life is on the line in this particular situation, don't go off and do what you want to do. Don't go off and do what you want to do. Remember the message of the Prophet salallahu alaihi wasalam. And remember that he's been given revelation from Allah subhanahu wa ta'ala. So sticking with him is what is most important. SubhanAllah, making a slight analogy. You know, those of you don't get upset with me if you've done this before. You know, you're a hajj leader that may have the knowledge of the area and where he's going. And you may not, but you want to go and divert off and you may get lost. So we can make an analogy with that similar when the individual is supposed to obey Allah subhanahu wa ta'ala and his messenger. Walillahi matlil al a'la. And Allah is the greatest of examples. But when we see this particular order to obey Allah and his messenger in this harsh situation, it's very, very important because if we don't, what may happen? As he mentions the third, he mentions the effect of not obeying Allah and his messenger when he says, Obey Allah and his messenger and do not dispute, lest you lose courage and your strength departs. He says, do not dispute after obeying Allah and his messenger, which is a third, and do not dispute. Why? Fatafshalu watadhaabarihukum. For verily you will quarrel as some say you will lose courage. Al-fashl is to where you can. It is something that is destructive. Watadhaabarihukum. Then your rih, and as a scholar's mentioned, quwa, but rih actually means like, you know, odor, or it can mean some type of something that is moving plentifully in different directions. Some say the wind. Right. So that effect will leave the people. The strength that you have will leave the people. Why? Because you are quarreling. You are quarreling in this time of hardship. You're arguing with one another.
And that's where it says, wala tanaza'u. Do not have nizaat. Don't argue in this time. It's important to listen to your leader and to obey him and not to argue to where the argument can lead to dissension on the battlefield. And when that happens, the enemy sees that he sees weakness. And that's where SubhanAllah, one can maybe choose a munafiq at that time or one can give an offering to someone and it can compromise the strength of the ummah in which all of this is for Allah subhanahu wa ta'ala. And all of this is for the civilians to be safe, to worship Allah subhanahu wa ta'ala. So Allah is saying, watadhaabarihukum, and your rih, your strength will leave. And then Allah subhanahu wa ta'ala, He continues, He says, wasbiru, and that's the fifth one. That's the fifth guideline. Inna Allah ma'as sabireen. And as-sabr, subhanAllah, is it is tahammul al-makarih. As Taha ibn Ashur mentions, tahammul al-makarih. It is dealing with the undesired situations. It may not be something you desire. On the battlefield, they may have chosen another ruling rather than what you wanted to in the boardroom, at home, in a certain group. But sticking together is what is most important. That's why it says sabir, wasbiru. Why? Inna Allah ma'as sabireen. Verily, ending it with that Allah subhanahu wa ta'ala loves the ones that are patient. He loves the ones that their decision wasn't chosen, but they stick with the group wholeheartedly because he understands or she understands the greater maqsad and the greater example of why we are out here doing this work. And why they were in the battle of Badr. So seeing the beautiful aspect of sticking together, remembering these five guidelines, even though it is for the battle of Badr, to make the generality and understanding that these five things are very important.
That we are firm and that we mentioned the name of Allah subhanahu wa ta'ala plentifully and that we do not argue with one another, that we are patient and that we do not dispute with one another. Because that disputing and arguing can cause separation, not only separation of the minds, but separation of the hearts. And imagine us as we as an ummah now in America, all around the world, when they see that the ummah of Islam is that which has difference in fighting amongst one another, they'll just look and laugh and then they'll keep it moving. So it's very important for us, subhanAllah, to make sure that we do what we can, as was mentioned other lessons ago, that we do what we can to keep the kalima, the word of Allah subhanahu wa ta'ala within our actions and our hearts together, to keep the hearts together. And that is the ultimate goal of brotherhood and sisterhood. May Allah subhanahu wa ta'ala keep us together and bless our hearts to be as one, inshallah. Ameen. JazakAllah khair, Sheikh. Ustadh Justin, if you have any comments, you can share them. Yeah, I do. So, alhamdulillah, nice talk. And as you were talking, it made me, it reminded me of a statement, I think it is Omar ibn Abd al-Aziz, rahimahullah, and I'm paraphrasing. He said something along the lines of, I fear the sins of the Muslims more than I fear the enemy. Because we were given victory because of our obedience, and they were given defeat because of their disobedience. Something like that, paraphrased. And I think that's a really good paradigm that we need to have, because we can analyze like worldly causes of victory and defeat and so on, and a lot of people do that, but really the ultimate spiritual cause is obedience to Allah subhanahu wa ta'ala, and that makes the difference. And then if we're obeying Allah subhanahu wa ta'ala, even if we are defeated in this life, we are victorious in the next life, and that's the most important thing. So, jazakAllah khair, Sheikh, that your talk brought that back to my mind, alhamdulillah. And if you want me to dig that out for you, I can, that statement of Omar ibn Abd al-Aziz.
MashaAllah, spoken like a true researcher, man, mashaAllah. Allah bless you, man, that was a beautiful benefit. We love Omar ibn Abd al-Aziz, mashaAllah. JazakAllah khairan, barakAllah fikum for the beautiful reflection, and reflections actually, I should say, may Allah subhanahu wa ta'ala reward you. And we go into surah Tawbah now, and surah Tawbah is a surah that, if you remember last year, and you don't have to go back and watch season one of Quran 30 for 30, that could be helpful, but if you read in your companion guide, which summarizes the structure from last year, these are the surahs, you know, al-Anfal and al-Tawbah in particular, that Islamophobes love to manipulate and take verses out of context, and generalize them in a way that portrays Islam in a certain light. So these are wartime chapters, al-Anfal and al-Tawbah, and the reason why there's no basmala between them, according to no bismillah ar-Rahman ar-Rahim after al-Anfal going into al-Tawbah, is because they were like one surah. And it starts off with this very clear indication, that this surah is revealed in a different light. So this comes at the very end, this comes to Tabuk. So we talked about al-Ma'idah, which is really around the Fath of Mecca, right? So this is pre-conquest of Mecca, pre-Fath of Mecca, pre-Hajjat al-Wada', the farewell Hajj of the Prophet, where it is, you know, Al-yawm akmaltu lakum deenakum, today I've completed your religion for you. This is right before that. What happens in the years between Hudaybiyyah and Fath of Mecca, between Hudaybiyyah and, you know, where a treaty was made in Hudaybiyyah that allowed the Muslims to spread the message of Islam further without being under the pressure of persecution of the Meccans,
what happens between that and the conquest of Mecca is very important to understanding this surah. Obviously, number one, the treaty is broken by the Meccans, right? So they violate the treaty, and in the process, Allah Subhanahu wa ta'ala invalidates the treaty, right? So once they violated the treaty and they attacked a group of Muslims, then the treaty was invalidated. And in the time of Hudaybiyyah, after that Fath, after what's called Fath Hudaybiyyah, the conquest of the treaty, if you will, the opening that the treaty gave forth, Islam is now spreading throughout the world, and so it's really turned outside of, you know, merely just that immediate region. And so Allah Subhanahu wa ta'ala calls for the invalidation of the treaty, and then now you're also talking about the Byzantines and the other empires that are involved because Islam is now being allowed to spread beyond its borders. The Prophet Sallallahu Alaihi Wasallam has invited now the heads of state. He sent his letters out after Hudaybiyyah. That's where the famous incident where Heraclius is talking to Abu Sufyan takes place. It's after the treaty of Hudaybiyyah. And so this oath is given that the treaty has now been invalidated. And SubhanAllah, the very fact that it's being announced is a sign of the ethics of Islam because what they used to do back then is they would simply just deceive, and they'd simply go forth and fight, and they would not announce that they are no longer subjecting themselves to the treaty. Here, the treaty is invalidated, and you have four months, right? To make your preparations because this is the proper ethics of war, and Islam teaches us ethics in all things. And you'll see SubhanAllah laced within these verses, after every single verse which calls for or manifests the anger of Allah and the Messenger Sallallahu Alaihi Wasallam towards those that violated and towards the hypocrites that tried to destabilize from within, you see all of these verses.
So for example, right away in verse 4, that this does not apply to illa ladheena aahattum minal mushrikeena thumma lam yanqasookum shay'a wa lam yudhahiroo alaykum ahadan fa atimoo ilayhim aahdahum ila muddatihim inna Allah yuhibbul muttaqeen Remember, be mindful of Allah. Fear Allah with the way that you treat people when you're in a place of power. So Allah SubhanAllah says that this is not in regards to those who are amongst the mushrikeen, who associate others with Allah, but they've made treaties with you, and they did not violate their treaties with you, nor did they back anyone up against you. So they didn't go behind and help a warring party against you. So Allah SubhanAllah says that. Fulfill your treaties with them until the end of their term. Surely Allah SubhanAllah loves the pious. Again, you go to verse 6 wa inna ahadum minal mushrikeena istajarak That if any of those who associate others with Allah seek asylum from you, then grant them asylum hatta yasma'a kalam Allah until they hear the word of Allah and then escort them to safety for they are a people that do not know any better. Verse 7, famastaqamu as long as they behave in a straight manner with you, fastaqimu lahum As long as they are like that with you, then behave in a straight manner with them, be mindful of that with them. Inna Allah yuhibbu al-muttaqeen Once again, Allah SubhanAllah loves the God-fearing. Like fear Allah SubhanAllah as you carry out these expeditions and as you carry out these orders against the hypocrites and against those who have violated the treaties and continue to agitate. Now the context of this as we go into it is the expedition of Tabuk and the expedition of Tabuk you know really opens up a frontier where you start talking about the Romans now agitating with the Muslims and the you know the opening of the battles between the Muslims and the Byzantine Empire that start when the Prophet Sallallahu Alaihi Wasallam is about to leave this world and
the excuses that the hypocrites give to not go out with the Prophet Sallallahu Alaihi Wasallam in Tabuk and not just the excuses that they give to not go out and to support the Prophet Sallallahu Alaihi Wasallam in that regard, but the active you know aiding of the enemies that are attacking the Prophet Sallallahu Alaihi Wasallam from different directions actively collaborating with some from the Roman Empire, actively collaborating with the pagans in Mecca still actively mocking the Prophet Sallallahu Alaihi Wasallam inside and seeking to hold other people back So Allah SubhanAllah this verse or this surah really comes down harshly in regards to the hypocrites, but then SubhanAllah I was just thinking about this verse that's just planted right in the middle because you're gonna see all of these categories of people some that really could not go out and support the Prophet Sallallahu Alaihi Wasallam because they had legitimate needs some that just refused to go out and support the Prophet Sallallahu Alaihi Wasallam and they admitted that they had no no legitimate reasons, those that made excuses, false excuses all of these people, some that had intention but could not do, some that could do but they had no real intention right, so it really brings the niya and the amal together the intention and the action together and that is the verse about Abu Bakr as-Siddiq radiAllahu ta'ala Anhu illa tansuroohu faqad nasarahu allahu idh akhrajahu alladheena kafaroo thaniya thneen idh huma filghari idh yaqoolu yaqoolu li sahibihi la tahzan inna allaha ma'ana faanzal allahu faanzal allahu sakinatahu alayhi wa ayyadahu bidunoodin lam tarawha wa ja'ala karimata alladheena kafaroo as-sufla wa karimatu allahi hiya al-uliyya wa allahu azizun hakeem it's one of my favorite verses subhanAllah verse 40 in surah at-tawbah it will not matter if you don't help the Prophet Sallallahu Alaihi Wasallam it's not going to really affect him because remember when Allah supported him when the disbelievers drove him out of his home and he was but one of two people and they were in the cave together and
when he said to his companion Abu Bakr do not grieve surely Allah is with us so Allah caused his tranquility to descend upon him and he supported him with with troops that you could not see and he degraded the the word the phrase of the disbelievers and as for Allah's Word He raised it and verily Allah Subh'anaHu Wa Ta-A'la is all-powerful all-wise now I know we touched on this last year as well But just think about this like this verse is being revealed about ten years after the incident subhanAllah you know if you're Abu Bakr as-Siddiq radiAllahu anhu imagine being Abu Bakr as-Siddiq radiAllahu anhu in the congregation of the Prophet Sallallahu Alaihi Wasallam and This verse comes down about you ten years later ten years later subhanAllah praising you and reminding you of that incident So it's really beautiful because Abu Bakr radiAllahu anhu in the hijrah the spirit that Abu Bakr had in the hijrah was Exactly the spirit that those people are being reprimanded for not having Abu Bakr radiAllahu anhu remember when the Prophet Sallallahu Alaihi Wasallam comes to him and tells him that he's going to be his companion On the hijrah the most dangerous mission, right? We're going to be disarmed or unarmed rather. We're going to be all alone We have all these armies coming after us all these people coming after us. You're going to be a fugitive There's a very high chance right if you know from a technical perspective again That you know, we're going to be killed in this mission This is a mission of death right and it's just you and I and Abu Bakr radiAllahu anhu Farah right he was so happy. He was so happy as-Suhba ya Rasulullah I get to be your companion or messenger of Allah that he cried tears of joy And what does Allah subhanahu wa ta'ala reprimand the hypocrites for? Fariha right that they were pleased to be with the with those that stayed behind Ma'al khawalif they were pleased to be with those that stayed behind and Allah subhanahu wa ta'ala Is reminding us of the farah the joy that Abu Bakr had to be with the Prophet Sallallahu Alaihi Wasallam in the most dangerous mission So Allah subhanahu wa ta'ala is reminding them
Remember Abu Bakr radiAllahu ta'ala anhu and remember the fact that Allah subhanahu wa ta'ala always makes a way out for his Prophet I'm just gonna give some snapshots because this is such a rich seerah chapter verse 46 Where Allah subhanahu wa ta'ala Mentions and even if they wanted had they intended to march forth Walaw aradil khuruj had they wanted to march forth then they would have surely made some sort of preparation for it But Allah subhanahu wa ta'ala did not allow them to go forth right subhanAllah Kari hallahun biAAathahum Allah azawajal did not want them like you were rejected you think that you gave excuses But you were rejected you were not allowed the privilege of being with the messenger Sallallahu Alaihi Wasallam So Allah subhanahu wa ta'ala wa qeela qa'du ma'al qa'deen just sit back with those who are staying behind them and then verse 64 Allah subhanahu wa ta'ala says that the hypocrites yahzaron munafiqun Antuna zana alayhim surah that the hypocrites were afraid that a surah was going to come down regarding them About their mockery and this is very interesting Because the hypocrites at this point what this is referring to is that they would mock the Prophet sallallahu alayhi wasallam they'd mock the believers they'd have their secret meetings and their secret plans and While they they were disbelievers, right that were secretly pretending to be believers by now almost a decade into Medina They know that the Prophet sallallahu alayhi wasallam is receiving some sort of divine revelation They know that the Prophet sallallahu alayhi wasallam has called them out multiple times on what they were saying in secret They know that there's something supernatural about the Prophet sallallahu alayhi wasallam. So they're afraid that a surah is going to come down Exposing them and what were they doing? They were sitting back They said we've never seen people as cowardly as the Muslims. They enjoy their appetites the Prophet sallallahu alayhi wasallam It's only a matter of time they actually talked about fantasizing about the Roman Empire tying up the Prophet sallallahu alayhi wasallam and the believers and
Torturing them and Allah subhanahu wa'ta'ala did exactly what they were afraid of he revealed a surah Regarding them and that's verse 65 when you ask them about that They would say innama innama kuna nakhulu wa nalAAab. They would say we were just playing we were just joking and Allah subhanahu wa'ta'ala says what it was it Allah and his revelation and his messenger that you were mocking subhanAllah So they were afraid a surah would come down regarding them and a surah came down regarding them Exposing them and that's the the the context of verse 64 and 65 of surah taubah Then you go to verse 83. I'm just paraphrasing at this point Allah subhanahu wa'ta'ala says even if they come forth to fight with you in the future Remember, this was a privilege to be alongside the messenger sallallahu alayhi wasallam Tell them we don't want you Allah and his messenger do not want you We'd rather be less in number but have more Iman more faith more yaqeen certainty in the in the in the concept sense, right? We'd have more of that then and less people than have more numbers of hypocrites in our ranks and our ranks innakum radi'tum bil qu'ud You were pleased to be amongst those that sat behind awwali marra the awwala marra the first time faq'udu ma'al khalifeen and go ahead and sit back do not come back out with us Then finally I want to just come to this verse 84 Allah subhanahu wa'ta'ala says wala tu salli ala ahad minhum maata abada wala taqum ala qabri Allah subhanahu wa'ta'ala says do not ever pray on any of them when they die nor stand over his grave This was sent in regards to the Prophet sallallahu alayhi wasallam Praying janaza over the chief of the hypocrites Abdullah bin Ubaid bin Salul SubhanAllah Abdullah bin Ubaid bin Salul who plotted against the Prophet sallallahu alayhi wasallam from the very beginning of Medina he dies shortly after tabook and his son, you know is grieved because his son is actually a believer and He asked the Prophet sallallahu alayhi wasallam, you know to do something to
To ease things for him and the Prophet sallallahu alayhi wasallam takes his own shirts his own Garments and he shrouds Abdullah bin Ubaid bin Salul in it and the Prophet sallallahu alayhi wasallam so honorable so merciful subhanAllah He leads the janaza of this man that has plotted against him all of this time and Omar bin Khattab RadhiAllahu ta'ala anhu is trying to stop the Prophet sallallahu alayhi wasallam Ya Rasulullah, you know, don't do it. Ya Rasulullah You know who he is Ya Rasulullah if you do that, then the then the hypocrites will find ease in it and subhanAllah Allah azawajal revealed a verse Indeed saying that the Prophet sallallahu alayhi wasallam should not pray on people like Abdullah bin Ubaid bin Salul So subhanAllah just like in Badr where the Prophet sallallahu alayhi wasallam's mistake was showing Mercy to the captives of Badr to where it weakened the position of the Muslims The mistake here was the mistake and I say mistake in quotation marks because obviously the Prophet sallallahu alayhi wasallam was acting upon What what was revealed to him at that time and Allah subhanahu wa'ta'ala You know afterwards reveals the verse so it's not truly a mistake here It is Allah subhanahu wa'ta'ala setting the concepts forward was that the Prophet sallallahu alayhi wasallam was willing to show mercy to him in a way that it would show it would send a signal perhaps to the hypocrites that That they too would receive that mercy from the Prophet sallallahu alayhi wasallam at some point You know, finally, I'm just gonna say this that you know Please look up the story of Ka'b ibn Malik and inshallah will put in the comments. We had an episode with Dr. Uthman Umarji I remember in the parables of Quran series where he talked about the story of Ka'b ibn Malik Which is alluded to in verse 118, which is the repentance of those that came back to Allah subhanahu wa'ta'ala And the fact that Allah subhanahu wa'ta'ala made an excuse or Allah azawajal Opened the door of repentance for Ka'b ibn Malik radiAllahu ta'ala anhu and the two others that were with him and Allah subhanahu wa'ta'ala of course Mentions that laqad taballahu ala nabiyy wal muhajireena wal ansar
al ladheena taba'uhu fee sa'at al usra min ba'di ma kada ya zeeghu quloobu fareeqin minhum that Allah subhanahu wa'ta'ala has Forgiven the Prophet, forgiven the muhajireen, forgiven the ansar who stood by him in the hour of hardship Although the hearts of some of them had swerved for a bit subhanAllah just like Badr after the battle Allah azawajal is saying I know you know Allah subhanahu wa'ta'ala is saying that he knows that some of the people's hearts Were affected by the hypocrites, but they still went forth with the Prophet salallahu alayhi wasalam So Allah has forgiven all of them and even this surah is surat at-taubah the surah of repentance which tells you everything That you need to know about the spirit of it subhanAllah even in the midst of it being a wartime chapter and the hardest Surah in the Quran upon the hypocrites May Allah not count us amongst the hypocrites and count us amongst those that would stand by our messenger salallahu alayhi wasalam in Times of hardship and ease and stand by his message after he has departed from us salallahu alayhi wasalam in hardship and ease Allahumma ameen and inshallah ta'ala with that I will ask ustad Justin inshallah To continue and by the way, ustad Justin is not in the US if anyone says that he's breaking his fast Oh, no, I'm sorry. Oh my gosh. I We got a face palm out of Shabda Allah Man he's over. Don't blame him. He's not he's past the Siam All right, this is a lot of other shit Okay, just a clock out of shape on my for the nice beautiful talk Um, this mean a Rahman Rahim alhamdulillah. He wrote bilal mean was salat was salamu ala muhammadan wa ala He was happy he a jama'il. I Wanted to talk about a verse near the end of surat at Toba This verse has always kind of stuck out to me even since even when I was became Muslim many years ago
Allah subhanahu wa'ta'ala says could mean I'm Wally him sadaqa ten to Tahir whom what is a key him be ha Allah says take from their wealth a charity by which to cleanse them and to purify them. This is verse 103 So Allah here links charity with purification and what kind of purification? Well, there are two words actually for purification in this verse and the first To talk here if we get from this word from from this root Tahara Right and the root means to purify in the sense of to be clean. So our rule do for example, our abolition before prayer is called Tahara because it cleanses the body of impurities and Filth and so on and all the chapters of fit Islamic law where they are talking about like what substances are pure and impure and which Which water is clean and unclean and how you perform abolition and so on those are called the chapters of Tahara the chapters of purification in the sense of cleanliness and then the second word for purification in this verse is to the key to the key him and We get from this same root as Kia and so this also means to purify but also to grow or to increase and Specifically it has this connotation of righteousness like to grow and increase in righteousness and then from this phrase we get this very important term At Tazkiyat and Ness or purification of the soul or to test get the other purification of the heart Now there's a subtle point in this verse, which I think is very insightful Allah subhana wa ta'ala talks about Tahara first then Tazkiyat Tahara then Tazkiyat and the subtle point here is that purification of the soul is actually a two-step process in Islam The first step is to remove the spiritual impurities. So we want to remove from our hearts idolatry
hypocrisy arrogance greed and so on and then after we've removed those things or we focused on removing those things Then we acquire virtues. We want to actualize our to hate our monotheism We want to actualize our sincerity our humility our love for the sake of Allah subhana wa ta'ala and so on So again Tahara removing the impurities Tazkiyat acquiring acquiring the virtues and this analogy that is provided by our scholars such as Imam Al-Ghazali and Ibn al-Khayyam may Allah have mercy on them and others. I believe Ibn al-Jawzi. I read this They give this analogy of the garden as I'm sorry the heart as a garden the garden heart analogy So your heart is like a garden and then the thoughts that you entertain are the seeds that you put inside the garden, right? So as if with any like sort of plain Empty plot of land if you wanted to make a garden there, what would you do before you planted the seeds? So that they would grow you would remove the weeds, right? You have to remove the weeds then you can plant the seeds and then the plants can grow and produce fruit, right? So you want to get rid of the impurities and then you want to grow in the things that are good that are pure Right. So this is two-step process And so for that reason Imam Al-Ghazali, he structured his most important book Ihya'u l-Muddin the revival of the religious sciences He structured it in a way that after he talked about beliefs and after he talked about practices Then he talks about the actions of the heart and that third quarter of the book is about the sins of the heart So he talks about the sins of the heart and then in the fourth quarter He talks about the virtues of the heart and he is very explicit in that book that he does this in order because you first have to get rid of the you first have to stop the sinning and Then you focus on doing the good deeds, right and and this this process kind of overlaps It's not like a mutually exclusive process
But first of all, you want to get rid of the impurities then you want to acquire the virtues and the good deeds And I just thought it was interesting that Allah subhana went to add a talks about in this verse that The Tahrir comes first and then the Tazkiyah comes so he put the Tahrir first and then the Tazkiyah So you remove the filth and then you start to grow in righteousness Okay, so as I was also looking at the views of the Mufassirun on this verse Or the scholars of tafsir the commentators of the Quran there were three points that stuck out to me The first one is that how does charity purify you? Well, it purifies you by Expiating your sins by being a means for the forgiveness of your sins And so this is like the statement of the Messenger of Allah sallallahu alayhi wasallam As-sadaqatu tatfi'ul khati'ata kama yatfi'ul ma'un na' So the Messenger of Allah peace and blessings be upon him said charity extinguishes sin as water extinguishes fire So this is the likeness So when we give in charity Allah subhanahu wa'ta'ala is using that as a means to forgive some of our sins Which we all have right? So that's a good reason to give in charity. And that's a way that we are purified through charity Another way that we are purified through charity is we are purified from hypocrisy and ifaq This is what the commentators say and this is like the verse Allah subhanahu wa'ta'ala says Wa ma umiru illa liya'budu Allahi muqlisina lahuddeena hunafa wa yuqeemu salata wa yu'tu al zakaat Allah says they were not commanded but to worship Allah sincerely in religion Inclining to truth and to perform prayer and to give charity so in this verse Allah subhanahu wa'ta'ala links charity and Sincerity right because I mean for most people and most of us when you give in charity, it's a sacrifice, right? you're doing it for the sake of Allah subhanahu wa'ta'ala for a more noble reason for a more noble cause and to be
Obedient to him right and that that takes sincerity to be able to do that Right, and especially for those of us who have to sacrifice right and then also we do it and we do it in private People don't even see our charity and praise us and so only Allah subhanahu wa'ta'ala knows about it, right? So that takes sincerity and when you cultivate that sincerity and provoke that sincerity in the heart, it's removing the nifaat, right? It's removing the hypocrisy So again by charity we are removing the impure the nifaat and then we are replacing it with the good which is sincerity And then the third point I read in the tafseer is that this verse or this charity it purifies you from shuh or greed and we all have that greed within us that we have to overcome and This is like the verse Allah subhanahu wa'ta'ala says وَمَن يُلْقَى شُحَى نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ Allah says whoever is protected from the greed of his own soul his own nafs. Those are the successful This is surah At-Taghabun. This is verse 16 So again, we are removing what is wrong Shukran Right shukran, right that's in the heart and we're replacing it with something that is good, which is generosity, right? And this is a process right and and we all have to go through this process and for some people it's easier Some people's more difficult, but we all have to overcome our own greed It's just something that's within us that we have to take care of and we do this through charity and you might have to force Yourself to give in charity, but if you keep doing it over and over again You'll you'll start naturally inclining to generosity and building it as a habit and that's how you grow in righteousness You know by by doing this over and over again So it becomes a habit and then and then you just it may you make it perfect you make it for the sake of Allah Subhanahu wa'ta'ala and that's how you grow and purify your soul and the final point I want to mention here Is that we were talking about how this was a wartime surah But even in wartime Allah Subhanahu wa'ta'ala is concerned about the the spiritual
teachings of Islam and and and the purifying the souls of the believers So charity is a weapon for this internal struggle that we have which you call jihad and nafs Right or the struggle against the nafs which is the lower part of yourself, right? not the higher part of yourself, but the lower part of yourself and Giving in charity is a tool for us to purify our souls Right because in eat within each one of us we have this tug-of-war between the angelic side of us And the egotistic side of this and in the whisperings of faith on right so the angel Gives us the suggestion to to give in charity go give this in charity and when you when you feel that Act on it immediately because if you don't act on it immediately that that thought will pass and then you've lost it, right? So you when you feel that impulse from the angels to do good to give charity go and do it in that moment Right, obviously don't be reckless but but you want to follow that that good impulse when you get it and at the same time when you get an impulse from your nafs or from Shaitan and Shaitan wants to fear you with poverty make you afraid of poverty or he says if you give this charity you won't be able to spend Your your money to fulfill your desires and so on and give you all of these bad thoughts When you have those bad thoughts you need to be mindful and people to ignore them and to tell your nafs no say your nafs No, I'm not gonna follow you this and then you're gonna go out and then you're gonna do the charity and then that gives you A victory over your nafs and the more you are victorious over nafs that that feels good And then you kind of subdue your nafs right and Imam El Ghazali says your nafs is like an animal You have to like train it right and and and you have to subdue it right to make it work for you All right. So we all have this internal struggle that is going on with all within all of us and Not only we have this external struggle with people who are against Islam
But we're also fighting this battle within us against our own selves against our nafs our lower selves and against Shaitan So may Allah subhana wa ta'ala make us victorious in all facets of our life Whether it's out there in the world or it's within Our own hearts as well and may Allah purify our souls and and and make us unified For his pleasure and for his obedience I say this before I ask Allah for forgiveness and I repent to Him Jazakallahu khairan SubhanAllah, I'll just end off with saying that and I was gonna mention this in my own portion, but you just beautifully set it up Anyway You know that it was taboo in fact that Abu Bakr radiAllahu ta'ala anhu shined and gave all of his wealth for the sake of Allah and Then Umar radiAllahu ta'ala anhu wanted to compete with Abu Bakr radiAllahu anhu But he only gave half of his wealth for the sake of Allah So and it was taboo that Uthman radiAllahu ta'ala anhu came forward and the Prophet Sallallahu alaihi wasallam said Nothing will harm Uthman after the the exemplary charity that he showed today So subhanAllah while taboo was full of lessons of the hypocrites you always have those that shine in the opposite sense and SubhanAllah that The honor of Abu Bakr radiAllahu ta'ala anhu was not just in bringing back up his his stance in the hijrah It was the consistency of Abu Bakr radiAllahu anhu that ten years later He was the same person when Allah and the Messenger Sallallahu alaihi wasallam call upon him Everything and so this time it manifested in charity subhanAllah so With that being said obviously we want to invite you all to donate to Yafin Institute Not capitalizing per se but Yeah, so we're gonna we're gonna do an active fundraiser right now right like people raise their hands but On a serious note hamdulillah. I mean we've benefited tremendously from the reflections of our Of our guests and hamdulillah. I mean she called Allah nightly and
We pray that everyone is benefiting and we pray that inshallah ta'ala you continue to benefit and please do support yakin this Ramadan amongst the other good causes And we pray that you continue to benefit and please do support yakin this Ramadan amongst the other good causes JazakumAllahu khayran to you all Assalamualaikum warahmatullahi wabarakatuh Nowadays we hear a lot about improving our communication communication with our kids communication with our spouse communication with our parents, etc But what about improving our communication with Allah subhanahu wa'ta'ala?
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