Qur'an 30 for 30 | Season 2
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Juz' 26 with Sh. Mowlid Ali | Qur'an 30 for 30 Season 2
While the surahs in juz 26 cover a significant sequence of the seerah, they all contain examples regarding the adab of listening to Allah and His Messenger ﷺ. Sh. Mowlid Ali joins Dr. Omar Suleiman and Sh. Abdullah Oduro to reflect on these mannerisms, as well as the themes of Surat al-Hujurat—from unity and brotherhood, to the Qur’anic guidelines of building a healthy community.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh everyone. Welcome back to Qur'an 30 for 30. Alhamdulillah wa salatu wasalamu ala rasulullah wa ala alihi wa sahbihi man wala. As we're getting into Juz 26, that means that we are getting into night 26 and then of course night 27. SubhanAllah we're getting to the end. We ask Allah subhanahu wa ta'ala to accept it and to bless us and keep us steadfast and sincere and to make us amongst those who have an accepted Ramadan and accepted Laylatul Qadr. Allahumma ameen. SubhanAllah tonight we have a very dear beloved friend who I haven't seen for some time so we were spending some time catching up. Shaykh Maulid Ali Alhamdulillah who is from Minnesota Alhamdulillah and we have known each other for a very long time. Shaykh Maulid I remember we share the same teachers Alhamdulillah and Dr. Hatim Al-Hajj, Hafidhullah Ta'ala and Shaykh Salah Al-Sawi, Hafidhullah. And I remember Shaykh Maulid literally year after year, I don't know how long it's been but it's been a very long span around Shaykh Salah and around Shaykh Hatim. But Shaykh Maulid is the ageless wonder mashAllah. Has not aged one bit, tabarakAllah, but has grown in knowledge and wisdom beyond our years Alhamdulillah and has been a great contributor and is the Imam in Masjid Abu Bakr in Minnesota and one of the people inshAllah ta'ala that we will be working with Yaqeen inshAllah ta'ala so we've had a few new additions that inshAllah we plan to do some things with. But Shaykh Maulid it is a great pleasure to have you Alhamdulillah with us. It's my honor, JazakAllah khair. So I have to ask you Shaykh, you're in Minnesota and I don't want to get you hurt by saying which restaurant is the best restaurant. So I ask sometimes, I ask the guests you know like, because I know it can get personal there and mashAllah you have so much, so many restaurants there, so many places there.
So I'm going to ask you something else. What do you think is the most underrated thing about the Minnesota Muslim community? So, I think it would be the Somali restaurants. They really have very beautiful food, but you know, very awesome, delicious food. But people when they come to Minnesota they talk about other restaurants, but they don't mention about some of the restaurants that's owned by the local communities, like Qorohlo restaurant. So I would say it's the food. MashAllah. I would say definitely the Somali food, but also the community, right? MashAllah, like it's the people there are incredible. I always tell people subhanAllah that my favorite place to teach is Minnesota. And to be around the brothers and sisters that are there, tibarakAllah. But Shaykh Maulid, dear Balik, don't start to mention which restaurants because then you're going to get angry messages and you forgot to mention this one and that one. I don't want to spare you of that. Okay. But as Shaykh Maulid said, it's beautiful food and beautiful people. Alhamdulillah. May Allah subhanAllah preserve you and bless you, Shaykh. We're looking forward to your insights. InshAllah ta'ala. Wa alaikum salam. Bismillah, alhamdulillah, wa salatu wa salam wa rasulullah wa ala alihi wa sahbihi man wala. We get started inshAllah ta'ala now, as I said, with Juz 26 and this is the Juz that starts to bring back the adab with the Prophet salAllahu alaihi wa sallam. The mannerisms with the Messenger salAllahu alaihi wa sallam. And I know that our beloved Shaykh Abdullah is going to be talking about some verses from Surah Dariyat. And our beloved Shaykh Maulid will be talking inshAllah ta'ala about some of the verses of Al-Hujurat.
So I want to just sort of lay out as much as I can the seerah background of the sequence of the surahs because they're deeply tied together. And actually, if you just look at the names of the surahs, Surat Al-Ahqaf is the heights and that refers to the last warning that is being given by Hud alayhi salam to his people. And then after that comes Surat Muhammad, which is also known as Surat Al-Qital, the fighting that takes place afterwards. Because of the warnings that were not heeded and the Prophet salAllahu alaihi wa sallam being driven out of his home and the believers being driven out of their homes from Mecca. And then eventually the battles that take place. And what comes after the battles is Al-Fatih, which is the conquest. But maybe not the conquest that you have in mind when you think about the Fatih. And then after that comes Al-Hujurat, which is the settling of the Prophet salAllahu alaihi wa sallam in Madinah. And the construction of a Madani society and the essentials for the construction of any society that seeks to abide by the way of the Prophet salAllahu alaihi wa sallam. So even the sequence is very powerful. But I'll just highlight just a few of these verses inshAllah ta'ala. First of all, from Surat Al-Ahqaf, which is that final warning that is being given. In verse number 9, qul ma kuntu bilAAan min ar-rusul, wa ma adri ma yufAAalu bii wa laa bikum in atabiAAu illa ma yuhaa ilayya wa ma ana illa nadheerun mubeen. That the Prophet salAllahu alaihi wa sallam says, say, I am not the first of the messengers. I'm not some unique manifestation of prophets and messengers. And that's something that's really important is that the objection that they had to the Prophet salAllahu alaihi wa sallam was that he's not an angel physically. He's not an angel salAllahu alaihi wa sallam. He's not a supernatural being. Why is he a prophet that walks in the marketplace, that relieves himself, that talks like a human being, that is a human being?
And the Prophet salAllahu alaihi wa sallam is saying ma kuntu bilAAan min ar-rusul, I'm not the first messenger, nor am I the first messenger like this. And subhanAllah, this is actually an answer to the objection that the people of the book might have to the Prophet salAllahu alaihi wa sallam, as well as the pagans that if you compare the Prophet salAllahu alaihi wa sallam to the prophets and the messengers of old, as far as his nature alayhi salatu wasalam, he is a prophet like Musa alayhi wasalam, right, more than anyone else. And that is the prophecy of the Prophet salAllahu alaihi wa sallam, one of the clear prophecies of him in the Bible, a prophet like Moses. So he is like the messengers that came before, and I don't know what will happen to me and what will happen to you. The Mufassirun mention a double meaning here. One of them is an objection being answered on the part of the pagans, which is when is the day of judgment going to happen? Is God going to give you victory if you truly are a prophet? What's going to end up happening when we actually do fight? Like let's say that we reject you, is the promise of Allah going to come upon us or is it all going to turn out to be fantasy? So it was an answer to that objection. But also some of the sahaba mentioned that the Prophet salAllahu alaihi wasalam saw in a dream a land that had palm trees and water. And the Prophet salAllahu alaihi wasalam when he related this dream to the companions, they thought that there was going to be some harm that was going to be alleviated soon. They thought that this was something to be optimistic about, that a hijrah was on the horizon, some sort of migration was on the horizon. And as the persecution intensified, they asked the Prophet salAllahu alaihi wasalam about that dream. Now obviously we know that the Prophet salAllahu alaihi wasalam initially interpreted the dream to be ta'if, but it wasn't ta'if, it was actually al-Madinah, because they both have very similar terrains.
So in any case, that is something that also answers some of the sahaba that are wondering what's going to happen with us and what is next. Then the Prophet salAllahu alaihi wasalam is told, Qul araytum in kana min AAindil laahi wa kafartum bihi wa shahida shahidun min bani israeel ala mithlihi fa aamana wastakbartum inna allaha laa yahdi alqawma al-dhalimeen Tell them, O Prophet, did you consider what would be your situation? Wa shahida shahidun min bani israeel When you disbelieve, but a witness from the children of Israel bears witness upon the Prophet salAllahu alaihi wasalam, and he believes and you show pride. Verily Allah does not guide a transgressing people. The ulama, most of them say this refers to Abdullah ibn Salam radiAllahu ta'ala anhu, the chief rabbi of Medina. His name was actually Al-Husayn with a Saad. Al-Husayn ibn Salam, when he saw the Prophet salAllahu alaihi wasalam, and he heard the Prophet salAllahu alaihi wasalam, he immediately validated the Prophet salAllahu alaihi wasalam and said he is the Prophet of Allah and dedicated himself to the deen and became a great scholar and companion of the religion. So he's not just any rabbi, he's not just anyone from bani Israel, this is the chief rabbi of Medina who recognized the Prophet salAllahu alaihi wasalam instantly. Whereas these people who had the Prophet salAllahu alaihi wasalam amongst them for decades, they knew him for up to 50 years, and they still rejected him salAllahu alaihi wasalam despite bearing witness to his character. And there's a great, you know, analogy to be drawn here in the sense that Abdullah ibn Salam radiAllahu ta'ala anhu did not know As-Sadiq al-Amin, the Prophet salAllahu alaihi wasalam, through living with him and through his character. But he knew what the character would be of the messenger to come. And so these people in Mecca, they knew the character of the Prophet salAllahu alaihi wasalam, they lived with him, and they testified to his character previously, but then when the message came, they rejected the message.
Abdullah ibn Salam, out of the pureness of his heart, he already knew what the message was, and he just needed to confirm the character of the messenger and the signs of the messenger with the message. So when he saw the Prophet salAllahu alaihi wasalam, he saw his smile alayhi salatu wasalam, he said, that's not the face of a liar. The first words of the Prophet salAllahu alaihi wasalam in Madinah, Afshu salam, spread peace amongst yourselves, At'imu ta'am, feed the poor amongst you, to uphold the ties of kinship, to pray at night while other people sleep. He said, this is the message of the Prophet, right? This was the first message he heard from him. So he immediately, in an instant, accepted the Prophet salAllahu alaihi wasalam on the basis of the immediate ramifications of his character, salAllahu alaihi wasalam. So that is al-ahqaf, the last warning. And also just to mention about al-ahqaf as well, that verse 15, many of the scholars say refers to Abu Bakr radiAllahu ta'ala anhu, wa ata idha balagha ashuddahu wa balagha arba'eena sana qada rabbi awzi'ani an ashkur an ni'matika allati an'amta a'alayhi wa ala waridai wa an a'mala salihan tarada wa aslih li fee dhurriyati inni tubtu ilayka wa inni minal muslimeen This is a man who reaches 33 years old and then reaches 40, and when he sees that his entire family embraces Islam, he thanks Allah subhanahu wa ta'ala for that, and asks Allah subhanahu wa ta'ala that that continue to be the case with his offspring as well. And the scholars mention that no person other than Abu Bakr radiAllahu anhu had everyone in his family eventually embrace Islam. SubhanAllah, his parents, his spouses, children, siblings, or not siblings rather, but the generational part of this, right? Everyone in his family embraced Islam, subhanAllah. And so Abu Bakr radiAllahu anhu showing that gratitude to Allah subhanahu wa ta'ala for that, and reaffirming his submission. So back to the Prophet salallahu alayhi wasalam and what happened with him,
this was the last warning and Allah comparing the person in Medina, the rabbi in Medina to the people in Mecca who knew the Prophet salallahu alayhi wasalam. And then you get to Surat Muhammad and how does it end? Haa antum haa ulaa tu da'auna li tunfiqoo fee sabeelil laa fa minkum man yabkhal wa man yabkhal fa innama yabkhalu an nafsi waAllahu alghnee wa antum alfuqaraa wa inta tawallu yastabdil qawman ghayrakum thumma laa yakoonu amthalakum Allah is talking about when the Prophet salallahu alayhi wasalam calls on people to spend. And he says some of you hold back, you're stingy, and whoever does that is being stingy with himself. You're not harming Allah but you're harming himself. Because Allah subhanahu wa ta'ala is sufficient and you are in need of him. And Allah says if you turn away, he will replace you with a better people and they will not be like you. And the ulama mentioned the greatest istibdal, the greatest switching that ever took place was the people of Mecca for the people of Medina. Right? That Allah switched out. They could have given the Prophet salallahu alayhi wasalam the honor he deserved and they could have hosted him the way the Ansar who were strangers to him salallahu alayhi wasalam took him in and hosted him. But Allah instead honored the Ansar due to their honoring of the Prophet salallahu alayhi wasalam. Then we get to Surah Al-Fatihah where once they're in Medina, the Muhajireen, the Ansar, and now they're making their way back to Mecca. And they were sad and depressed as Anas radiAllahu anhu says at the Treaty of Hudaybiyyah because they were being prevented from doing Umrah and going to the house of Allah subhanahu wa ta'ala. And Allah revealed the verse, Inna fatahna laka fathan mubeena that verily we have revealed to you or verily we have opened for you a great opening. And the Prophet salallahu alayhi wasalam said that this verse is more beloved to me than the world and all that is in it subhanAllah because this verse was the promise of the return.
And once the treaty was signed in the sixth year after Hijrah of Hudaybiyyah, that gave Islam a chance to spread through its da'wah, right? Because it wasn't suffering from the persecution and immediately thousands and thousands and thousands of people converted to Islam. And so that was the great fath of the hearts of the people, the conquest of the hearts of the people. But then of course the conquest of Mecca, once the Meccans violated the treaty and the Prophet salallahu alayhi wasalam went into Mecca and opened Mecca without violating the ethics of Islam salallahu alayhi wasalam. So that came as a result of that, Inna fatahna laka fathan mubeena. And of course there were some who did not like the Prophet salallahu alayhi wasalam accepting some of the terms of Hudaybiyyah. They couldn't see the vision of the Prophet salallahu alayhi wasalam. Except for who? Abu Bakr radiAllahu ta'ala anhu, right? So even Umar radiAllahu ta'ala anhu was upset at the compromises being made in Hudaybiyyah. Ali radiAllahu ta'ala anhu was upset at the compromises being made in the treaty. But Abu Bakr radiAllahu ta'ala anhu saw things the way the Prophet salallahu alayhi wasalam saw things. And indeed Allah subhanahu wa ta'ala brought about incredible openings as a result of an era of peace, a short era of peace that led to many people embracing the way of the Prophet salallahu alayhi wasalam. Surah Al-Hujurat, how do we tie into that? La tarfa'u aswatakum, do not raise your voices and Rasulullah when you are with the Messenger of Allah salallahu alayhi wasalam. Do not prefer your opinion to the opinion of the Prophet salallahu alayhi wasalam. Do not disobey the Prophet salallahu alayhi wasalam. SubhanAllah this has a specific meaning and then a broader warning for us and a lesson for us. It refers to Thabit ibn Qais radiAllahu ta'ala anhu who calls out to the Prophet salallahu alayhi wasalam. And he was the chief of a tribe, calls out to the Prophet salallahu alayhi wasalam late at night from outside of his home.
And Allah subhanahu wa ta'ala giving a lesson to the Muslims to have adab with the Messenger salallahu alayhi wasalam, to have manners with the Prophet salallahu alayhi wasalam. And you can imagine when this came down Thabit radiAllahu ta'ala anhu saw this as a condemnation. Allah revealed Quran about me condemning me. So he hid from the Prophet salallahu alayhi wasalam or you know withdrew himself, not went into hiding but withdrew himself. And some of the Sahaba said to the Prophet salallahu alayhi wasalam when he asked about Thabit where has he been? They said Ya Rasulullah he has withdrawn himself, he's gone into a depression. He said surely I am from the people of hellfire. And the Prophet salallahu alayhi wasalam said rather go to him and tell him innaka lasta min ahl al-nar that you are not from the people of hellfire walakinnaka min ahl al-jannah but rather you are from the people of Jannah. So you are from the people of paradise, there was redemption even though there was an admonishment certainly to the society as a whole. Some of the scholars also mention Abu Bakr and Umar radiAllahu anhuma Yes, the greatest two companions getting into an argument in the presence of the Prophet salallahu alayhi wasalam and their voices were raised and after this verse was revealed Umar radiAllahu anhuma had a booming voice, was so shy that he would speak so low and you know silently in the presence of the Prophet salallahu alayhi wasalam that you'd have to ask him to repeat his words multiple times despite the depth of his voice. Finally I'll just mention law yu'ti'ukum fee kathira min al-amri la'anittum wa'lamu anna fee kum rasool Allah Know that the Messenger of Allah is amongst you and if he followed you in many of your affairs then that would have been to your destruction, that would have been bad for you. And this is referring to a specific incident in the seerah where the Prophet salallahu alayhi wasalam took the time to carefully verify the news of a people so that war was not waged against them. But it also applies to Hudaybiyyah, it also applies to the people of Mecca, it applies to the hijrah, it applies to the battle of Uhud, it applies to all of these different contexts that we have covered
that following the Prophet salallahu alayhi wasalam is your success, to disobey him is your failure. And I have to mention subhanAllah the verse about diversity that we recite always inna khalaqnakum min dhakiran wa antha wa ja'alnakum shu'uban wa qabaila li ta'arafu O people we have made you from male and female and nations and tribes so that you may get to know one another and verily the most noble of you inna akramakum aindallahi atqaakum, the most noble of you in the sight of Allah is the most pious. And this verse was revealed according to many of the scholars after Bilal radiAllahu ta'ala anhu stood in Fath Makkah and gave the Adhan on the Ka'bah and some of the people did not like Bilal al-Habashi, the Abyssinia, standing on the Ka'bah and giving the Adhan and Allah subhanahu wa ta'ala affirming the nobility of Bilal radiAllahu ta'ala anhu and affirming that piety is the only marker for nobility not the false standards that we have put in this society which the Prophet salallahu alayhi wa sallam came to abolish. So inshAllah ta'ala with that I will pause, I will invite our beloved Sheikh Maureed if he'd like to share anything inshAllah and we'll move on to our beloved Sheikh Abdullah. Fadla Sheikh. JazakAllah khairan Imam Omar, Jumatul Omar, Suleiman, JazakAllah khairan. I really liked how you connected the whole juice together, mashaAllah, from Suratul Ahqaf to Suratul Hujurat. And this actually reminds me of one of the great scholars, al-Buqa'i, he has a book called Nazmul Durar Fi Tanasubul Ayati wa Sur in which he speaks about the sequence of the Quran, that Suratul Ahqaf is not isolated from the previous surah and the upcoming surah. And alhamdulillah Suratul Ahqaf is the last surah of Ali Hamid as Ibn Rasul Allah said, Ila waqa'atu fi aali hamimin, waqa'atu fi rawdatin damithatin, ab annaq fi husnihinna wa jamalihin. So he said that when I approached the aali Hamim, the family of Hamim,
the souls that are in the Hamim, I imagined myself being in a beautiful garden and I pick all the beautiful flowers. It's a metaphor of the beautiful topics that we find in Suratul Ahqaf and Hamim. Another thing that really captured my attention as you reflected on Suratul Muhammad and Suratul Fatiha is how the Meccan stage is leading to the Madani stage and how the Prophet ﷺ is the center in Suratul Muhammad and Suratul Fatiha and also in Suratul Al-Hujurat. Which basically is that obeying the Prophet ﷺ, following his footsteps, following his leadership, is what actually gives us as an ummah the strength and the iman that we desire to have. So we see for example when Allah ﷻ says in the Treaty of Hudaybiyyah, we see that, and you alluded to this actually, the companions were not happy with the agreement. But Allah ﷻ praises them by saying, wa alzamahum kalimatat taqwa, and this is the tarbiyah of the Prophet ﷺ. You know the Quraysh, they came up with a lot of demands, they wanted to tell the Prophet, we don't recognize you as a messenger of Allah. The Prophet ﷺ said erase that. And then they say, okay, they bring another condition and then the Prophet ﷺ accepted that. But the companions like Umar and many other companions, they didn't want to become acquiescent to the demands of his believers, but the Prophet ﷺ was telling them to be patient. And Allah is praising the followers of the Prophet ﷺ, their characters and their akhlaq at that moment. They were not showing their ego and their pride, but they were following the taqwa of Allah ﷻ. Allah says, ja'al alladhina kafaru fee qulubihimul hamiyata, hamiyatil jahiliyya.
And so the disbelievers, they were showing their pride, their tribalism, their ego, their arrogance, but the believers, they were very humble. And Allah ﷻ made them stick to the world of taqwa. And Allah ﷻ says, wakalu ahaqqa biha wa ahadaha. And they deserve to be the people of taqwa. So that is one reflection that I wanted to share with everyone inshaAllah ta'ala with my beloved teachers and mashayikh. Fatiha. Jami'a. Beautiful. JazakAllah khair, Shaykh Mawiyan. Fadla, Shaykh Abdullah. Alhamdulillahi rabbil alameen wa sallallahu wa sallam wa baraka ala nabiyyin wa muhammadin wa ala alihi wa sahbihi ajma'in amma ba'di. All of these illustrious individuals that are mentioned from the sahaba, radwanAllahi alayhim, we love them. And we love them because of their struggle. We love of what they did for us and how they were people that exemplified the sunnah of the Prophet ﷺ and they were the best of it. And seeing the legacy that the Prophet ﷺ left. What I want to touch on is verse number 50 in the chapter of al-Dhariyat where Allah ﷻ is addressing the Prophet ﷺ by giving him some techniques or telling him certain things to say to the people in regards to his lordship and his authority. As we talked about before, the lordship of Allah ﷻ, Allah be exalted, is the one that has control over all things and all affairs. And with that control, he has predestination. He knows what was, what is, and what will be. With that knowledge that we have, it demands from us something. Ultimately, it demands from us to devote our utmost worship or our worship to Allah ﷻ where worship is not devoted or directed to anyone or anything else.
And that is when one understands that and implements that to the best of their ability, that spiritual connection and love and honor and respect and fear at the same time, simultaneously, gets stronger. And that kind of relationship can only be with Allah ﷻ. So Allah ﷻ, when speaking about the creation of Allah ﷻ, he says in the chapter of al-Dhariyat, when he speaks about the creation and what he does, he gives the Prophet ﷺ something to say to the people, to all of us in actuality, but in particular to the people that were not embracing the faith of Islam. He says, was-afda adh-dhu-l-mash-tana-jeem, was-samaa abanaynaa haa bi-aydin wa-innaa lam-musa'oon. He says, and the sky, the heavens that we created with our strength, that we've created and built with our strength, and verily we expanded it, we can expand it. wal-ardha farshnaa haa fanaamal maahidoon. And the ardh. You see he talks about the skies and the heavens, and then he talks about the ardh, the earth. fanaamal maahidoon, that the ni'ma, and it's a blessed place and a blessed resting, a blessed place to rest. wa min kulli shay'in khalaqnaa zawjayni laAAallakum tathakkaroon. And from everything we have created in pairs, perhaps you will be mindful of these things. So Allah is just giving you a snippet of some of his creation. But subhanAllah, he talks about the sky, and then the earth, and then the objects on the earth, and everything has created, zawjayn, it has a partner. Perhaps you will be of those that reflect. When you reflect, what should you do after that? fafirroo ila Allah. Ibn Qayyim al-Jawziya rahim Allah ta'ala, he talks about this in his book, Al-Risala Tabukiya, a book that he wrote to some of his contemporaries that lived in Tabuk, and it was a letter that he wrote.
And subhanAllah, for me personally, this book, when I embraced Islam, it changed my life. It really, this was what gave me the understanding of the methodology of what is Quran and Sunnah and what that should mean to me. It strengthened my relationship with Allah subhanahu wa ta'ala, and I hope it will do the same for you all. It's called The Letter to the People of Tabuk, Al-Risala Tabukiya. He talks about the hijrah to Allah subhanahu wa ta'ala, and the hijrah to the messenger. What I want to capitalize on within these next couple of minutes is the hijrah to Allah. And one portion of this hijrah to Allah, firstly he speaks about how many times when we hear the word hijrah, we're thinking of the Prophet ﷺ or Abu Bakr, from Mecca to Al-Madinah, the physical hijrah. But he talks about the hijrah that is obligatory upon every single one of us, because the hijrah that they made may not be obligatory upon me right now in America or in different places in the world. It may not be obligatory, but the hijrah that is the hijrah of the qalb, that's what's obligatory upon every single Muslim. And when they fulfill that obligation, the relationship strengthens and that aqd, that connection with Allah subhanahu wa ta'ala, it's a beautiful one. And as the scholars say, one statement that was mentioned, فَشَيْءً هَرَبَ مِنْهُ وَمِنْ خَافَ اللَّهَ هَرَبَ إِلَيْهِ Whoever fears something, runs away from it, flees from it. But whoever fears Allah, runs towards Him. So when Allah subhanahu wa ta'ala says فَفِرُّوا إِلَى اللَّهِ And rush towards Allah, or go unto Him. When seeing this, Ibn Qayyim, talking about the hijrah, says that there is fleeing from and fleeing to. As the Prophet salallahu alayhi wa sallam would say in one of his du'as, اللهم إني أعوذ برضاك من سختك و بمعافاتك من عقوبتك و بك منك O Allah subhanahu wa ta'ala, I seek refuge in Your pleasure from Your displeasure and from Your wrath, and I seek Your protection from Your punishment, and I seek refuge in You from You.
How is this? When we're talking about from Allah, it means that what we talked about earlier, that Allah is الخالق الرازق المدبر, He is the Creator, the Sustainer, and the Controller of all affairs. When we understand that Lordship attributes, it demands from us to respond to that in a way that is befitting to us as creation and to Allah as the Lord. So when we rush towards Him from His characteristics and that He is the Creator, whatever happened to you, your chajab, whatever happened to you from your sickness, being sick, or whatever happened to you or other than you, and that which they did not anticipate or want, we should know that Allah has predestined that. The why is not as important for us to know, but we should know and have certainty that it is من حكمة بالغة, it is with a profound, endless wisdom that we may never encounter. But what's most important is to know and have certainty that it did not happen except with His permission. So how do we run from that to Him is that we do not do anything that is displeasing with that reality that we have faced. So we run to Him by seeking protection from Him. So if we're sick, we're pleased with what Allah Subhana wa Ta'ala has given us, and we realize, as the Prophet ﷺ said, that any pain and affliction that we face, the sins can be washed off from that pain that we face, even if it's a thorn that pricks the believer. So when we have that understanding of the sunnah of the Prophet ﷺ, and in the life of the Prophet ﷺ, like when his son died, alayhi salam, and when he said that verily the eyes shed tears and the heart weeps, wa laa naqulu illa ma yurdi rabb. His own son died and he's holding him in his arms and he's gasping. Young boy. And then he says that this is happening to me. He acknowledges the sadness, but he doesn't allow that sadness to cause him to flee from Allah to something else.
Rather, he flees to Allah. Wa maa naqulu illa ma yurdi rabb. We don't say that except which pleases our Lord. So then fleeing from Allah to Allah ﷻ is fleeing to his shari'ah, fleeing to what he has ordered, what he has ordered and what he has prohibited. And that fleeing to him continuously strengthens the relationship. Those of us that have children, if we've scared them to a certain degree, where do they flee? They go back to you. They may go to another, the other parent, because to them, you're the one that they rely on. When it comes to Allah ﷻ, we flee from that which is displeasing to him, which is within his predestination and his infinite knowledge and wisdom. We flee from that to fleeing to that which he is pleased with. So this is very, very important that fleeing to Allah ﷻ is paramount. And that's why the Prophet ﷺ says, inni lakum minhu nadheerun nubeen. That verily, I am from it a warner to you all. He is warning you, and that's important for us to know. And the Prophet ﷺ is here to just give us the message, which is a form of huda, to show the way. But it's up to us to go the way, hidayat al-tawfiq, that we choose this guidance, and we use this guidance as a means of spiritual sustenance. And this is an aspect of it, that fleeing from Allah to Allah, and this is the true hijrah, the hijrah of the heart. The Prophet ﷺ mentions, when these two things, fleeing from Allah to Allah, is solid in the heart of the individual, then his heart or her heart, yaqta, they're only cut off and be undivided for Allah ﷻ. Their primary concern is Allah's concern. Everything else is supplemental to that. Everything else has to coincide with that. And if it does not, we are not concerned with it. We don't follow it. And to a certain degree, we may avoid it and call others to avoid it.
Or if it's within the confines of the shari'ah, we ask Allah ﷻ to make us of those that are steadfast on it. So may Allah ﷻ make us of the muhajireen, and make us of those that always turn to Him spiritually, and resort to Him, for verily with Him is safety, sakinah, and salam. Inshallah. JazakAllah khair. Ameen. BarakAllah fik, Shaykh Abdullah. JazakAllah khair. Shaykh Mureed, tafadhal. Bismillah. I think you're on mute, Shaykh Mureed. Bismillahirrahmanirrahim. Alhamdulillahilladhi bini'mati tatimu s-salihatu. wa ashadu an la ilaha illa Allahi waliyyu s-salihin. wa ashadu anna sayyidana wa nabiyyana Muhammadan abduhu wa rasuluh. Inshallah wa ta'ala in this Quran 3430, my role inshallah today is to bring to your attention some of my reflections in Surah Al-Hujurat. Surah Al-Hujurat is Surah 49 in the Quran. It has 18 ayat. And Allah ﷻ is calling the believers 5 times in this Surah. Ya ayyuha alladhina amanu. It begins with this call, Ya ayyuha alladhina amanu, or you have the iman. Ibn Mas'ud says radiAllahu anhu, that when you read the Quran, either you're part of the general audience, Ya ayyuha al-nas, or people. So listen to that message. And sometimes you're part of the specific audience, like Ya ayyuha alladhina amanu. This Surah has many names. One of the names of this Surah is Al-Hujurat, which pertains to the houses of the Prophet ﷺ. This Surah talks about the adab and the etiquette that we should approach when we're talking to the Prophet ﷺ. And what we can learn from this Surah is that the Prophet ﷺ, his life was an open book. That he had, his persona was public. All the sahabas, the companions, they had access to the Prophet ﷺ. They could visit the Prophet ﷺ at any time.
And some of the baduins who didn't have the adab with the Prophet ﷺ, they started misusing that opportunity. So Allah ﷻ revealed this Surah, especially the ayah, Inna alladhina yunaduunaka min wara'i al-hujurat to give those who are approaching the Prophet ﷺ some guidelines and some etiquettes in calling the Prophet ﷺ. So when we look into this Surah, we see that Allah ﷻ is talking to the believers. And this is the Madani stage. Remember Surah al-Huqafah, as Imam Umar alluded to, it's a Meccan stage. The Prophet ﷺ was conveying the message of Tawheed, but there was not a Muslim community. The Islamic or the Muslim community started in Medina. And we see that all the adab and the ethics and the akhlaq that every Muslim community should demonstrate, we find that in Surah al-Hujurat. And Allah ﷻ is teaching us in this Surah the basis of the foundations of the Muslim community. That if we follow this, we would have the unity that we desire, and also we would have the unity and the cohesion among ourselves. So the first thing Allah ﷻ is teaching us as a community, as believers, is ya ayyuhalladheena amanoo la tuqaddeemu bayna yadayu Allah O believers, do not put yourself ahead of Allah and His Messenger. This ayah encapsulates your adab, your etiquette with Allah ﷻ, that you must understand your limits before your Lord, so that you don't make halal what Allah ﷻ made haram for you. You always wait for the ruling of Allah ﷻ. That means that every time you desire something, you want to do something, wait for the ruling of Allah ﷻ. So that is the first adab that Allah is teaching us. Make sure that your sources and your foundation is the Qur'an and the sunnah of the Prophet ﷺ. The second ayah also we see that Allah is telling the believers
do not raise your voice over the voice of the Prophet ﷺ. We know that in the time of the Prophet, it's very understandable that Allah is telling the Prophet, the companions, do not raise your voice visibly in the presence of the Prophet. But how can we apply this ayah in our time? Imam Malik, rahimahullah, and many other scholars, they say that when you read a hadith of the Prophet ﷺ, when a statement from the Prophet ﷺ reaches to you, you have to take it. Do not say that we live in the 21st century, they lived hundreds of years ago and we are not in the same time or in the same location. Do not say that every time you receive a hadith from the Prophet ﷺ, you try to understand in your own context and you try to apply. That is the meaning of do not raise your voice over the voice of the Nabi. We also see that in this surah, Allah ﷻ is talking to the believers that ya ayyuha alladhina amanu in ja'akum fasiqun bina ba'in fatabayyanu O believers, if any information comes to you, do not just take it. You have to verify, you have to investigate, you have to go to the bottom line of that story or that information or that news. And subhanAllah in the age of technology and social media, in an age we receive every single day so many informations, this ayah is very relevant to our days. Allah ﷻ teaches us, if you as a believer you receive a news, don't just accept it. You have to verify it, you have to look if this is authentic or if it's fabricated. If you don't do that and you share everything you hear in the social media or you read in the magazines, then al-tusiibu qawman bi jahadah You may be blaming or judging people that are innocent and then afterwards you may become regretful of what you have done.
At the same time in this surah Allah ﷻ is teaching us this quality of iman. In the middle of this nidaat, this call of ya ayyuha alladheena ya ayyuha alladheena aamanu we see a beautiful ayah in the middle of this surah when Allah ﷻ says wa lakinna Allaha habbaba ilaykumu al-imana wazayyanahu fee qulubiku It is Allah who made the iman pleasing to you. habbaba ilaykumu al-iman, Allah made the iman something that is dear and near to your heart. habbaba ilaykumu al-iman, wazayyanahu fee qulubiku It is Allah who beautified the iman in your heart. So which means that if our iman, if we want to increase our iman and we want our iman to increase and to be intact then that comes only through abudiyah and through submission to Allah ﷻ wa karraha ilaykumu al-kufra wa al-fusuqa wa al-isla And because when you taste the sweetness of iman defiance and rebellion and disobedience becomes unpleasing to you and that actually comes as a result of tasting the sweetness of iman. We also see that the surah Allah ﷻ speaks to the believers that if anything happens between them, any conflict they should reconcile any issue that they have among each other. Allah ﷻ says wa in ta'ifatani minal mu'mineena qtatanoo faaslihu baynahuma Yes, as a community, we're human beings, no one is perfect, there could be some issues but Allah ﷻ teaches us in this ayat that if there is a problem, a conflict between the believers then go seek out for a solution. faaslihu baynahuma, rectify between them. And then in the same time Allah ﷻ establishes the brotherhood among the believers that of course the mujtama' the Muslim community in Medina, they came from different places
Bilal from Yemen, Salman from Paris, from Persia, Suhaib from the Romans and many other companions were from different places they were all coming to Medina and they said la ilaha illa Allah and because of that iman we are brothers and sisters in the deen and this is one of the foundations that this surah establishes that believers are brothers. innama almu'minoona ikhwaha Another thing we see in this surah is how Allah ﷻ is talking to the believers that ya ayyuha allatheena aamanu la yasfa'al qawmun min qawm that if your brother or your sister is present with you do not disrespect them, do not disparage them, treat them with respect wala tanaabazu bil alqawm and do not call each other offensively names these are the rights of you, your brother and sister when they are present with you how about if they are absent? we see the next ayah ya ayyuha allatheena aamanu ijtanibu katheerun min abwali O believers avoid much assumptions and then we see that the prohibition of backbiting that when your brother is absent or your sister is absent do not backbite them, do not base your judgment on assumptions do not follow the faults or the shortcomings of your brother or sister wala tajassasu that's the ayah wala tajassasu so that's why one of the things we find in the Islamic community if they follow surah al-hujurat is that it's a community that is avoiding assumptions it is a community that covers and conceals the faults and the shortcomings of others the last ayah we see in this ayah that begins with the call ya ayyuha al-nas subhanAllah Allah teaches us that the Muslim community is a community that also understands the relationship between the human beings and large yes
there is a specific audience believers when it comes to the wider society we know that inna khalaqnaakum min dhakkarin wa ulfak Allah subhanahu wa ta'ala created us from a single male and female wa ja'alnakum shu'uban wa qaba'in and Allah made us into different tribes and nations li ta'arafu the reason is not to despise or to discriminate each other no the reason we have this diversity is li ta'arafu so that you may know each other inna akramakum inda Allahi atqaakum and this is the crux of the matter inna akramakum inda Allahi atqaakum that the the most honorable in the sight of Allah is the one that has the taqwa so this is the only distinction that counts so in a Muslim community we love people we respect them not because of how they look like not because of how they you know their financial backgrounds not because of their passport that they have no we respect them and we value them and we honor them based on their taqwa and this is the distinction that counts it's not how you look like it's not your country none of that your family name doesn't count the only distinction that counts is the taqwa I would like to conclude with the ayah which we find at the end of surat al-hujurat and this shows the ni'mah if you are a Muslim believer you should feel happy and you should be proud that Allah subhanahu wa ta'ala guided you and directed you to the path of iman Allah is correcting some of the misconceptions some of the Bedouins had in the days of the Prophet ﷺ they came to him and saying that oh we are Muslims thinking that you know by saying that we are Muslims as if they're doing a favor for the Prophet ﷺ Allah says yamunnuna alayka anaslamu yamunnuna alayka anaslamu they count their then becoming Muslims as a favor
for you tell them banila latamunna alayya aslamu tell them do not do not count this as a favor on the contrary it is Allah yamunna alaykum an hada kulli iman it is Allah's favor that he has directed you to the path of iman um kuntum sadiqeen if you are telling the truth if you are truthful so this is a surah to iman it is a surah that talks about the Prophet ﷺ it is a surah that talks about our adab with Allah subhanahu wa ta'ala and with the Messenger of Allah ﷺ basically as the Ramadan comes to an end and we are in the masjid in the community we come together we establish the taraweeh this is the month of re-establishing that brotherhood and sisterhood and unity it is time to reflect on surat al-hijrat and this should be one of the surahs that we study in every Ramadan Jazakumullahu khayran we ask Allah ﷻ to make the Quran wa bi'a qulubina the spring of our hearts wa nuru sudurina the light of our chest wa dhahabu humumina wa humumina Jazakumullahu khayran for giving me the opportunity to speak it's all of you barakallahu fikum, assalamu alaykum Jazakumullahu khayran Sheikh Maulid it's a pleasure to have you and subhanAllah it's it's the things that you mentioned there are so many connections how we honor the Prophet ﷺ when he's amongst us and how we honor the Prophet ﷺ once he's left us and how we honor our brothers and sisters when they're amongst us and how we honor our brothers and sisters when they are not with us and all of it comes back to as Sheikh Abdullah mentioned making that hijrah back to Allah and the Messenger ﷺ putting Allah and the Messenger ﷺ above us and all of these affairs and directing our hearts to that May Allah ﷻ bless you for the beautiful reflections Sheikh Abdullah you have any any any further reflection? Alhamdulillah I highly advise the communities to read
chapter of Hujurat I term it as the Quranic the Quranic community it's a very very comprehensive surah in regards to how to deal with one another inshaAllah a very beautiful surah. You know subhanAllah I feel like Surat al-Hujurat like a basic reading of it a basic reading of it would completely change the ethics of our community you know like like you know we find loopholes and we justify certain things we justify behaviors with one another and even unfortunately students of knowledge, tulab ilm, right will justify the worst of su'adhan, the worst of suspicion, the worst of slander, the worst of gossip, the worst of all in the name of protecting the deen without applying the basic principles of Surat al-Hujurat and it's it's something that we we hold ourselves to as a standard first as people of knowledge bid'Allahi ta'ala or people I'll put you two in that category I'll exclude myself and Allah subhanahu wa ta'ala allow us to be of those who aspire to be people of knowledge and people who are you know trying to lead communities and then every single person there isn't a single Muslim that can't benefit from Surat al-Hujurat like no matter what your circumstances what position you hold in the community there isn't a single Muslim that can't completely transform their lives in accordance with Surat al-Hujurat so it truly is the surah of usurah adab that gives us the foundations of all of all mannerisms and character in our community JazakumAllah khayran. Sheikh Maureed we hope to have you back inshallah time we look forward to inshallah benefiting from you in the future as well JazakumAllah khayran, barakAllahu khayran, salamAllahu alaykum JazakumAllah khayran everyone inshallah ta'ala we will see you all tomorrow please keep us in your du'as and please do go to yakinastud.org slash Ramadan benefit from the resources please consider supporting yakin inshallah ta'ala in these last ten nights as well as the other wonderful organizations and efforts that are out there BarakAllahu khayran, wa salamualikoum wa rahmatullahi wa barakatu
having a conversation is a transformative experience it can take you to places in your own mind that you didn't even know existed it's an opportunity to understand your own views and to see what someone else sees too to talk with people instead of being talked at a conversation is a chance to build a relationship with your child your parents your friends even an acquaintance that's why we created yakin conversations you can use it during family nights with friends and an existing club or any time you want it's an opportunity for everyone on any faith level to build meaningful connections with people and a meaningful connection with faith visit yakin institute org slash conversations to access the guide immediately
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