Qur’an 30 for 30 | Season 6
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Juz 26: “When Will Allah Help Me?” | Ust. Fatima Lette
The end of Ramadan is a time to redouble your efforts. Pray more, fast more—give more.
You make du’a, set goals, and have a vision for your life—but what happens when things don’t go as planned? How do you reconcile what you desperately want with the plan Allah has written for you?
Join Ust. Fatima Lette with hosts Dr. Omar Suleiman and Sh. Abdullah Oduro as they delve into juz 26 of the Qur’an, uncovering the true meaning of patience and how trusting Allah’s plan leads to something far greater than we can imagine.
Transcript
This transcript was auto-generated using AI and may contain misspellings.(Intro) As-salaamu alaykum wa rahmatullahi wa barakatuh everyone. Welcome back to Qur\'an 30 for 30. We are in the middle of the last 10 nights and these blessed nights of Ramadan offer an incredible opportunity to get close to Allah subhanahu wa ta\'ala. And we count on you for your support. I hope you\'ve been following the other side. I hope you\'ve been following Qur\'an 30 for 30, following all that we\'ve been doing. But at the end of the day, we request your support insha\'Allah ta\'ala so that we can take it to the next level again and we can continue insha\'Allah ta\'ala to be there for you to help you in your own spiritual journey. So please do insha\'Allah ta\'ala donate if you haven\'t already bi-idhnillah. Especially these last few nights of Ramadan are blessed opportunities bi-idhnillah ta\'ala for us to do so. Alhamdulillah rabbal \'alameen. We\'re blessed to be joined by Ustadha Fatima once again. Alhamdulillah. How are you? Alhamdulillah. Alhamdulillah. Allah yubarak fiki. You were definitely one of the most demanded guests from last year. Alhamdulillah rabbal \'alameen. So we\'re blessed to have you. It was all the conversation in Jollof Rice. It was all the conversation in Jollof. Yes it was. And they understood that. It hasn\'t been resolved unfortunately. But alhamdulillah. We\'re blessed to have you. And we want to obviously first and foremost thank you for your own individual efforts in the deen and obviously our brothers and sisters in Qalam alhamdulillah who are right around the corner from us. Alhamdulillah.
We ask Allah to bless them and their incredible work and to reward all the shuyukh, all the teachers there and all the staff and the volunteers and the students. Allahumma ameen. I have a question for you before we get started with the discussion. You know in these last 10 nights people are flipping out about how they\'re going to finish their Quran goals. Oh yeah. And like maybe I set a Quran goal in the beginning of the month but I\'m not hitting it. What do you say to someone who is feeling overwhelmed by the Quran and feeling like they haven\'t been able to finish their goals? How do they pace themselves in these last few nights? I think one of the biggest things that people kind of forget about is that you\'re human. And so sometimes we set goals that maybe are a little bit more ambitious than what we can accomplish because of environmental situations or maybe I don\'t know Ramadan just didn\'t go exactly how you thought it was going to go. And then we get stuck in should have, could have, would have. I should have done this. I could have done that. I would have been this way. And you don\'t really seize the moment and that experience that you\'re in. So I think one of the biggest things that people should do is something that you know it\'s actually advice my mom gave me is really take the experience for where the experience is taking you. So stop trying to put so many parameters around this is exactly how much I need to do. I need to get this right now because then you\'re not actually enjoying your tilawah. You\'re not actually really connecting with the Quran in the way that you should be connecting because you\'re so focused on hitting a target. And whenever you\'re able to get done, Allah will reward you with the intention of how much you want it to do. And so it\'s important to like really just lock in in these last couple of days and have that sense of sakinah and sukoon as you\'re you know accomplishing your goals. Wonderful advice Mashallah. May Allah bless you and elevate you and all of us with the Quran. Allahumma Ameen. Alhamdulillah Ar-Rahman. So tonight we have a beautiful alignment of lessons. So we were looking at our lessons and they actually all build on one another.
And what I wanted to actually focus on is a verse that to me SubhanAllah with everything that\'s been happening in the world, this verse is one of those verses that really struck me because you know when we\'re talking about the patience of the people of Gaza and the people that are there, we also have to be patient with their oppression. And what that means is that sometimes we want it to end so quickly and we\'re ready for it to go and we\'re like alright let\'s move on, let\'s turn the page and SubhanAllah it\'s nowhere near the suffering that they have. And obviously their patience is exemplary. Sometimes we feel like on the outside like yeah Allah just come on like let\'s see the next chapter of this, let\'s see the next chapter of this. And this verse is a beautiful verse and the lesson is be patient like the prophets if you want to be with them. Be patient like the prophets if you want to be with them. We always talk about being with the prophets in Al-Firdaws Al-A\'la with our beloved Prophet SallAllahu Alaihi Wasallam. But what does it mean to be patient like the prophets if you want to be with them? Because we know that the Prophet SallAllahu Alaihi Wasallam said that those who are closest to me on the day of judgment are those that are closest to me in character, the best of character. And your akhlaq really show in times of strife. And so this ayah which is in the very beginning of the Juz verse 35, فَصْبِرْ كَمَا صَبَرَ أُولُّ الْعَزْمِ مِنَ الْرُّسُلِ وَلَا تَسْتَعْجِلْ لَهُمْ Allah Subhanahu Wa Ta\'ala says so endure patiently as did the messengers, a firm result. أُولُ الْعَزْمِ مِنَ الْرُّسُلِ refers to according to some of the scholars it\'s all of the prophets and messengers are أولو العزم. They all had a level of عزم. They all had a level of like firm determination. Another group of scholars, they made the argument that it\'s everyone but Yunus Alayhi As-Salam because Yunus Alayhi As-Salam at some point forsake his role and then Allah Azawajal brought him back and obviously he was elevated beyond that. And that\'s a weak opinion in tafsir.
And a great majority of the scholars seem to lean towards this as speaking about the greatest of the messengers of Allah. So when we\'re talking about Rasulullah Sallallahu Alaihi Wasallam and obviously at the beginning of them Nuh Alayhi As-Salam, Ibrahim Alayhi As-Salam, we\'re talking about Musa Alayhi As-Salam, we\'re talking about Isa Alayhi As-Salam, we\'re talking about أولو العزم, Dawood Alayhi As-Salam. These are messengers that were given a higher level. But Allah Subhanahu Wa Ta\'ala is specifically saying here be patient like them. If you want to be like them, you need to be patient like them. And all of these prophets share in common this amazing patience that they had in the face of unimaginable obstacles. And Allah Subhanahu Wa Ta\'ala says, فَاصْبِرْ كَمَا صَبَرَ أُولُّ الْعَزْمِ مِنَ الرَّسُولِ So you be patient the way that the prophets were and do not be hasty with them. Allah Azawajal then speaks directly to the sentiments. كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةٌ مِنْ نَهَارٍ It will be as if when they see that day where Allah Subhanahu Wa Ta\'ala exacts revenge upon them that they did not live except for an hour in this world. And so you think as you see them in their oppression, you know, so we\'re not talking about the patience with da\'wah and the patience with calling someone to Islam, but especially when it comes to those that are oppressing, the way that they look so comfortable for years and years and years and years. And Allah is saying, by the way, it\'s only going to feel like an hour for them once I actually take them and once the punishment is exacted upon them. While you will be rewarded eternally for your patience. So again, there\'s patience in da\'wah and there\'s patience in facing oppression. They stem from tawakkul in Allah Subhanahu Wa Ta\'ala, trust in Allah, the one who changes all states and the one who exacts what needs to be exacted, all compensation, all reward, all punishment. And at the end of the day, as believers, if we want to be with the prophets of Allah, then we have to be patient like the prophets of Allah. We ask Allah Subhanahu Wa Ta\'ala to join us with them. Allahumma ameen.
I think also kind of piggybacking off of what you\'re saying, when it comes to even looking at the prophets and how they have been patient with the things that they face, but even in da\'wah and how they\'re giving da\'wah, sometimes we\'re reading these things and we read it so quickly, it feels like, oh, this happened in a year. This happened in 20 minutes, this happened in 30 minutes. But then when you think about how long the three years of boycott was, and you think about who you were three years ago versus how you are today and how many things have changed in your life and how much older your children have gotten. And then think about the prophets of Allah in that time. That\'s a different type of patience. And so you\'re looking at that, but you\'re also looking at the help of Allah and how the help of Allah has come in its exact time. It really shows you that when Allah Subhanahu Wa Ta\'ala is telling us, be patient like the prophets because you want to be with them, then you\'re really tapping into a different side of you that you didn\'t know that you even had. Right. Yeah. Subhanallah. And that\'s really just like you said, you\'re tapping into, letting those experiences push you to do something or to fight yourself, the jihad an-nafs, being patient, whether it\'s patient from the ma\'asi, from the sinful practices or patience in doing a good deed or patience with what is happening. You know, as mentioned, those three types of patience, it\'s a way that we can find the guidance and be more guided, which alludes, which is a segue to what I want to talk about where Allah Subhanahu Wa Ta\'ala in the chapter of Surah Muhammad, verse number 17, with the title being following guidance leads to more guidance. Subhanallah, it\'s so beautiful how Allah Subhanahu Wa Ta\'ala, just thinking about this, you know, it was just like a small timeframe in this dunya. We all know that Allah is going to take us, that we\'re all going to leave this earth. We don\'t know how, we don\'t know when. And that leaves the mystery, but it should elicit an emotion to trust in the one that created time, created you and everything inside and outside of you, internally and externally. And realizing the power of the creator of the heavens and the earth and knowing that from his generosity is that he creates us.
We\'re here for a small timeframe and the little that we do, that will, the good deeds from it inshallah will last forever inshallah. And we\'ll be in his final abode of Jannah inshallah Ta\'ala. So that small timeframe of the dunya, Allah Subhanahu Wa Ta\'ala giving you a system and giving you a way to practice and to show your gratitude to him is beautiful. And that effort that has to be made by what you encounter and how you deal with things and how you are patient, for example, which is an aspect of worship is what reminds me of this beautiful verse SubhanAllah, when Allah Subhanahu Wa Ta\'ala says وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ When the servants of Allah, all of us, when we make the efforts, Allah is not negligent of it. When you have the intention, as Ustadha Fatima mentioned earlier, when it comes to the Quran, right, Allah is not negligent of you trying to do your good deeds. Even with the intention, Allah rewards you for it. If you had the intention to do something and you weren\'t able to carry it out. So Allah Subhanahu Wa Ta\'ala is saying here, as for those, it says in English here, those who were led to guidance or those that attempted to do an action of guidance, struggling to submit is submission. And that\'s the conundrum. I think sometimes all of us as human beings and that Shaitan tries to play with us is that when we perform a bad deed, Shaitan will come to us and say, who do you think you are? Why are you trying to be better in the month of Ramadan? You know insha\'Allah you\'re going to go back to your regular self. What are you doing? Why are you trying to hang around this person? Why are you leaving these WhatsApp groups thinking that you\'re better than everyone? And sometimes people will come to you and actually say that to you. But it\'s just you trying to be the best version of yourself. You\'re trying to allow Ramadan to be a catalyst and not a season. So when Allah is saying that, and those that strive or those that are seeking guidance or doing an action of guidance, right? The action of guidance is the Sharia.
The action of guidance is Ramadan to where you\'re going to the masjid. You haven\'t been to the masjid for weeks, for months, or maybe last Ramadan. It\'s okay. Allah has allowed you to live till this time. Make that effort. The fact that you intend to right now, you know, in these last 10 days of Ramadan, you\'ve reached it, you\'ve made it. You say to yourself, man, I didn\'t think that I\'d be able to reach 24, 25 days and going to the masjid. I didn\'t know, subhanAllah, every Ramadan I\'ve had these opportunities as long as I\'ve been Muslim. Even if it\'s a couple of years or your whole life, you\'ve had that opportunity and now you\'re here. Or you may be watching this and it may be a catalyst for you to use, for you to say, I want to do something. Those that have that intention and they seek doing the actions of guidance, what happens? Allah will increase them in guidance. And that\'s what\'s so beautiful. You know, we have to remember, you know, even though we have what in the Quran, even in this verse, there\'s what they call the jumlat al-sharatiya, like a conditional sentence. Those that strive in our path, we will guide them to our way. Whoever does this, you will receive that, but it is not reciprocal. It is not to where you give 10, Allah will give you 10. You give half of one, Allah will give you 700 million more than that. You intend and don\'t do, Allah will give you as though you\'ve done in certain situations. So remembering the fadl, the virtue of Allah and the lutf, the kindness of Allah subhanahu wa ta\'ala, that Allah wants for you ease. As Allah mentions when he talks about in chapter of Baqara pertaining to Ramadan. Allah wants for you ease and does not want for you hardship, particularly in the month where there\'s voluntary deprivation for spiritual conditioning. You\'re voluntarily depriving yourself because you know you\'re supposed to. But even better than that, I\'m doing it because I want the pleasure of Allah. I mean, leaving off bare necessities in order to focus.
Just look at how Allah within this sharia, he legislates leaving off those bare necessities of eating and drinking for a greater purpose and a greater cause. And when you do that, you will be of those that Allah has intended primarily the fast. When he says, a\'udhu billahi min ash-shaitan ar-rajim, كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَىٰ ٱلَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ That fasting has been prescribed upon you as it was prescribed upon the people before you. For what reason? For the purpose of piety. And you notice here, he says, those that seek guidance or acting guidance, Allah will increase them in guidance. وَآتَاهُمْ تَقْوَاهُمْ He will give them their piety. He will grant them their piety. And what\'s so beautiful here is subhanAllah, how, you know, some of the scholars mentioned particularly Tahir bin Ashur when he talks about, آتَاهُمْ granted is usually for tangible things, but here showing تَقْوَاهُمْ something that is internal, internal, an action that is internal primarily or initially, that piety that you have, that mindfulness of Allah subhanAllah, which causes you to do the good deeds and stay away from the evil deeds is that which Allah subhanAllah grants you because of your hard work, because of your intention to do the right thing and your hard work. And these last 10 days, particularly we\'re seeking out that night of Laylatul Qadr. But even before that, having that intention in this month of Ramadan, I want to transform with one thing that I know by the permission of Allah, seeking that guidance from him and doing the best that I can and not worrying about what people are saying, having my alone time with Allah subhanAllah, having that intention, Allah will facilitate. Then when you do it, you thank him, Allah will facilitate more. Then when you do it, he will facilitate more to where you have become much better than you were in Sha\'ban. And you will see in Shawwal and the following 10 months after Shawwal, you\'ll change inshaAllah. With that one deed and that intention that you have, and that\'s why this verse is so beautiful.
When one just seeks to do something for the sake of Allah subhanAllah, Allah will increase you in guidance and the way that you think, the way that you feel, the way that you act. And then on top of that, he will grant you that piety. But it takes that step as many of us have had in this month of Ramadan, in these blessed days. And if this is the first day, it\'s a blessing from Allah subhanAllah that he has shown you the way and then a blessing from Allah from Huda Tawfiq that he has guided you by going the way. And then Allah subhanAllah to make us of the muhtadeen and to make us of those that act upon the guidance and to do our best in this beautiful month of Ramadan and after inshaAllah. It\'s interesting subhanAllah, there\'s patience with guidance. Patience with your own spiritual growth, right? So there\'s patience with other people. There\'s patience with doing da\'wah to someone else. There\'s patience with facing oppression. But then there\'s patience with yourself as well and patience with the good deed. When you are trying to take on a new spiritual act, initially there\'s a bitterness there. It\'s like you\'re hitting the spiritual gym, right? Because initially those reps take time and initially it just hurts. Initially it\'s the tiredness of it. But look at you now. SubhanAllah, taraweeh was hard for you the first few days and now you\'re not only doing taraweeh, you\'re doing the last 10 nights, you\'re coming back for tahajjud, right? So Allah azawajal will increase you in that process and Allah will give you a quality. And that\'s the thing, subhanAllah, you don\'t unlock a quality overnight. You don\'t unlock that awareness overnight. That comes with time and it\'s realized after some time. And you know, Sheikh, you\'ve been to the gym a few times. A couple times here and there, you know what I\'m saying? When you\'re muscle building, right? There\'s the BMI and there\'s the looking at the... It\'s the other metrics too, right? SubhanAllah, it\'s not just how many times you\'re able to do something. It\'s the actual quality of you that changes too. I\'m not gonna ask you what your BMI is, Sheikh. You know, we\'ll keep that to you. But you know, alhamdulillah, beautiful lesson.
I think that kind of leads into the lesson that I was thinking about for this address 26. And that is Allah is the helper. Allah is a Naseer. And in understanding that, know that Allah\'s help arrives at his timing. And you know, when we talk about the help of Allah, we talk about how we\'re praying and we\'re making dua, especially when we\'re seeing things that are happening around the world. A lot of times we have this, again, this impatience, where we\'re saying we\'re being very impatient, where we\'re saying we want to see the help right now. We want to see the victory right now. We want to see, I want to see my growth right now. And you think about how in the time of Prophet ﷺ, where we\'re literally reading and we\'re able to sit and walk in the footsteps of Prophet ﷺ, and we\'re seeing how the Sahaba had to have patience in situations that seemed impossible. You know, I think one of the most pivotal times, the Treaty of Hudaybiyyah. We\'re at a point where the Muslims are saying, you know what, we\'re going to go. We are ready to make an umrah. We\'re ready to just go back. We miss the Ka\'bah so much. We haven\'t been there in so long. And they arrive, and they\'re what we know of as like a 30-minute drive outside Makkah, about a day\'s journey outside of them being able to go and visit the Ka\'bah and do their umrah. And they\'re not allowed to enter. And on top of that, you know, it\'s a little bit of a lengthy story, but on top of that, they come, the Meccans come, they create a treaty. And the treaty seems so unfair. You know, the Muslims cannot go here. You can\'t do this, you can\'t do that, but we can come into your town whenever we feel like it. We can do whatever we want. And the Prophet ﷺ is agreeing to these terms in the treaty. And can you imagine the Sahaba standing around and having been oppressed by these people, having been, you know, seen them do the worst atrocities possible, having just come out in the Battle of the Trench, and them causing, you know, so much treason within Medina. It is, it\'s not an easy task to sit there and be quiet.
It\'s not an easy task to have patience in that moment where everything doesn\'t look very logical. Before they could say, you know what, okay, we get it. Like, we go to this battle, we fight these people. One plus one equals two. Like, they did wrong, we fight them. We have patience in jihad. We get it, makes sense. We have patience in our faith, in our prayer. We get it, it takes time to build yourself. We get it, understand, makes sense. But you\'re standing there. You\'re watching the Prophet ﷺ agree to terms that doesn\'t make any sense to you. Which is why Umar bin Khattab (رضي الله عنه), when he turns to Abu Bakr (رضي الله عنه), he\'s like, do you see what\'s happening? Abu Bakr (رضي الله عنه) is like, go talk to the Prophet. I\'m not the one, you know, signing this treaty. The Prophet ﷺ is. And when he goes to the Prophet ﷺ, you know, he says a couple of things, but there are two things that really stand out to me. And one of them is that he turns to the Prophet ﷺ and he asks the Prophet ﷺ, he says, are you not the Prophet of God? He first addresses that. And it\'s not a question of questioning. It\'s more so a question of affirming, right? Meaning you know best, you do know, you know what you\'re doing. The Prophet ﷺ says, bala, I am. He says then, alasna alal haq wa hum alal batil. Are we not on the right path? And these people are doing the most atrocious, terrible, deceitful things possible. The Prophet ﷺ says, bala. And then Umar bin Khattab asks a third question. And this third question is very interesting because then he says, isn\'t it true, because we just came out of three battles with these people, the Badr, Uhud, the Trench. Isn\'t it true that their people who have died in battle are going to hellfire and people that were martyred from our side are going to Jannah? The Prophet ﷺ says, bala. You can see in the way that he\'s asking these questions that he\'s trying to not lose his patience. You know, he\'s trying to have this understanding of why are we doing what we\'re doing. And he asks these questions and essentially at the end, the Prophet ﷺ tells him, I will not do anything that goes against what Allah is telling me and I will do what Allah tells me to do because Allah is the helper.
And then they go back and they\'re on their journey back to Medina and Umar bin Khattab talks about how this was like a regretful moment for him because he spoke up in a way that seemed like he lost his cool. And he says, the Prophet ﷺ calls him over. He sees the Prophet ﷺ getting signs of revelation and Allah ﷻ reveals, inna fatahna laka fatahan mubeena that we have given you, O Muhammad, the clear signs, the clear victory. Now that makes all of us happy because you\'re like, you know, we won. We made du\'a for something. We went, we protested, we did all the things that we need to do. We stuck with our salah. We were really persistent in showing up for Taraweeh and all these things. That means I\'m going to get that spirituality right now. I\'m going to get that victory right now. The conquest of Mecca doesn\'t happen right then and there. It happens later. And so you find that Umar bin al-Khattab is content though with this revelation. Why? Because it is trusting that Allah is the helper and Allah\'s help will come at his timing. We may think that we want things to end right now. We may think that I want to see myself accomplish my goals right now. But Allah ﷻ is telling you, no, you have time to go because what Allah ﷻ has in store is far bigger than what we can ever think of. And so Surat al-Fath is one of the most, to me, I know all the surahs are beautiful, but one of the most beautiful surahs, it talks about patience from a different light. And that light, sometimes we think we know more than Allah when Allah truly knows more than us. I mean, subhanAllah, the Fath is later. But at the time, you know, when you\'re mentioning how Ibn Khattab (رضي الله عنه) was asking these questions, I\'m just thinking of like the youth a lot of times when they come and they ask questions and you as an elder, sometimes even if you have an organization and you\'re the leader or you\'re the, you know, the one that has the most influence or the case may be and they come to you and they\'re asking you questions and sometimes you can tell by the questions that they\'re giving you their opinion and their answer. But it\'s important. And then you as, yeah, and then the way you respond to them has to be in a way,
it doesn\'t have to be in a way, but you make sure you don\'t compromise the integrity of the sharia and the deen of Islam and also at the same time calling them to Allah, but primarily calling them to patience. Yes, what you\'re saying is right, but we have to be patient. And that word patience sometimes for particularly when it comes to marital situations, you know, it\'s a word that shaitan will test people with patience. How long I have to be patient? But sometimes people use the word patience to relieve themselves of responsibility at the same time. Yeah, so it\'s a test, wallah, it\'s a test and you know, such as Umar ibn al-Khattab, trusting in Allah subhanahu wa ta\'ala, trusting in Allah in the end of the day is what is important and that is what increases our worship because that emotion of something that is good and displeasure of what you\'re seeing in front of you, then to be told to be patient requires extreme, extreme trust in Allah subhanahu wa ta\'ala and you know, just hearing that with Umar ibn al-Khattab, knowing that the process of what is happening, it may not seem like you mentioned logical to you, politically logical, socially logical, but knowing that Allah subhanahu wa ta\'ala is in control and that you trust in him while doing what you can to facilitate keeping the ummah together. So there\'s so many beautiful points in that. Jazakallah khair. May Allah reward you. So many things, subhanAllah, a few of them came to my mind. I mean, I had so many reflections on this. The first one is a wise man once told me, Shaykh, and this is like really, this is one of those just elderly people that\'s very wise. He said, don\'t say no, say yes but. Because when you say, like when you\'re speaking to someone who\'s troubled, when you say no, you\'re shutting down both their emotions, like where the question came from as well as the question itself. But if you say yes, you can validate the emotion, but you can now work with the reasoning. So when you\'re having a conversation with someone, especially like now like all the husbands and wives can be like, man, like you can\'t use on each other if you watch Quran 30 for 30. No, but this is just good etiquette. Like in general, we speak to each other. Yes, but, you know, yes, you\'re right, but, right?
Because you can be right about the emotion, but wrong with your reasoning. And so where\'s Omar (رضي الله عنه) speaking from? He\'s speaking from ikhlas. Like let\'s be clear, like this is a man who is al-faruq. He\'s the one who distinguishes between truth and falsehood. He is a man who\'s given his life to Allah subhanahu wa ta\'ala, who\'s submitted himself entirely, who squashed his ego. So this is not coming from ego. This is coming from a good place, right? His questioning is not the questioning of the munafiqeen, of the hypocrites. So yes, but at the same time, like it has to unfold on Allah\'s terms and you have to appreciate that. Second thing, subhanAllah, something very beautiful about the tarteeb of the suwar here, the way that the chapters are put. Surat al-Ahqaf is the warning. Surat Muhammad is also called al-qital. It\'s the war. So after the warning comes the fight, comes the war. After the war comes al-fatih, comes the victory, right? So there\'s a final call. Then there is a battle of truth versus falsehood. Then there\'s an inevitable fatih. But then you have to work with your internal dynamics. So what comes after fatih? Then you come into hujurat and you come into like, all right, well, how are you now working with a post-victory reality, all right? Like it\'s also your internal things that you have to work through. And the third thing that I\'ll mention because it\'s very important, because Hudaybiyyah also is a lesson that gets abused. How does it get abused? I\'ll just be very real. The Palestinians are told, stop fighting, stop existing, accept all types of humiliation for yourself, so that some of these other countries can work these bankrupt, morally bankrupt deals in the background. So this gets used for normalization, right? This gets used against, at the end of the day, the people who are the victims themselves, who know Allah subhanahu wa ta\'ala, know his deen, and they have their guidance in that sense, right? Like we cannot let people abuse them with the seerah of the Prophet sallallahu alayhi wa sallam. It\'s extremely important here.
So I think it\'s important for us to make sure that we definitely learn from the seerah of the Prophet sallallahu alayhi wa sallam, but don\'t abuse with the seerah of the Prophet sallallahu alayhi wa sallam, the way that this treaty of Hudaybiyyah has been used to abuse so frequently, the Palestinians in particular, in their plight. They\'ve been told, just go out, get out. It\'s okay, go to Sinai. Let them have Gaza. Let them have this. Let them have the West Bank. Let them have that. Why? And then they use the name of Ibrahim alayhi sallam, and use the Prophet sallallahu alayhi wa sallam. It\'s okay, one day. No, at the same time, subhanAllah, that kid, that three-year-old kid, who knows that I\'m here for a purpose, and that my existence, with my feet on this ground, is my purpose right now. Because that\'s what Allah subhanahu wa ta\'ala has commanded me to be through the Prophet sallallahu alayhi wa sallam. That kid understands the shari\'ah better than the 35-year-old that\'s using philosophy and abusing the Prophetic seerah to try to put them in a situation. So it\'s very important for us to, I think, appreciate that. I think people also take the word sabr and make it to mean don\'t do anything. You know, like sabr means that you just are, you know, having sabr means that you\'re just sitting around, or you say, you know, well, okay, whatever you want to do, you shall do it. But we don\'t even see that in the seerah, right? We see the mobilization of the ummah throughout the entirety of the seerah. Even in the three years of boycott, when their hands were tied, there was still mobilization. How was the Prophet sallallahu alayhi wa sallam able to come back and go to Ta\'if? How did, you know, the delegations happen? How did all these different things happen in the seerah? It wasn\'t that their patience was about tying themselves to the chair. It was tying your heart together. Patience is about tying your heart and not losing faith in Allah. It\'s not about not doing action. That\'s actually the opposite of it. That\'s like, you know, being incapacitated. That\'s not what was Prophet sallallahu alayhi wa sallam wants us to be. You know, so even when I look at Umar bin Khattab (رضي الله عنه), you mentioned that part of patience is getting qualities from Allah. I think he got the name Al-Farruq from that patience that he exhibited in Hudaybiyyah because he is very clear on right and wrong.
The questions were very clear. It wasn\'t a question about, as you mentioned, ego. It was a question about this is right and this is wrong. If this is right and this is wrong, then how come we\'re doing these things? So you see that mobilization in him and in himself. Jazakumullah khair. What an amazing lesson, mashaAllah. May Allah bless you. Ustadha Fatima. Incredible insights. Sheikh Abdullah as always. Jazakumullah khair for bringing that layer to that ayah. Alhamdulillah. May Allah azawajal grant us patience. Grant us the way of the Prophet, salallahu alayhi wa sallam. Grant us the company of the Prophet, salallahu alayhi wa sallam. And grant us paradise with the Prophet, salallahu alayhi wa sallam. Especially in these last moments of Ramadan. May Allah azawajal grant us all acceptance. Allahumma ameen. BarakAllahu feekum everyone. Please do of course support Yaqeen inshaAllah ta\'ala and keep us in your du\'as. And we\'ll see you all tomorrow inshaAllah. Wassalamualaikum warahmatullahi wabarakatuh.
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