Qur'an 30 for 30
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Juz' 26 with Sh. Yasir Fahmy
Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Sh. Yasir Fahmy, explore gems from the 26th Juz' of the Holy Quran.
Transcript
This transcript was auto-generated using AI and may contain misspellings. So, Alhamdulillah, Sheikh Yasser was so good last night that we brought him back for a back-to-back doubleheader like Boston sports teams. You know, just bring him back twice in a row, Alhamdulillah, to be with us again. But really shared some beautiful words that Alhamdulillah were helpful, really even in their Ibadur Rahman discussion at night, thinking about how we interact with the signs of Allah subhanahu wa ta'ala and make the most of them. So we're very glad to be back, Sheikh Yasser, and we hope inshallah ta'ala it will be a regular occurrence with Ibn Nahi ta'ala. InshaAllah ta'ala we have a lot to cover tonight. Sheikh Yasser said this is a heavy juz and indeed subhanAllah it's a heavy, heavy juz. There's so much for us to glean from this and subhanAllah what particularly makes this hard, is that there are sections of this juz that are not necessarily interconnected, but there's some of, personally, my favorite clusters of ayat in the Qur'an. And so it starts off with Surat Al-Ahqaf. And yesterday we were talking about the switch from the Meccan to the Medini tone and Sheikh Yasser made the point to say, look, this was revealed in the time of mid-Mecca, the surahs that we covered yesterday, where they're being warned, they're being given a chance and they're being called back to Allah subhanahu wa ta'ala. And so there's a lot of emphasis on the beauty of the Qur'an and helping us see through the lens of Abdullah ibn Mas'ud radiAllahu ta'ala anhu, walking in Mecca and connecting to the signs, and the constant affirmation of this being a clear book of guidance and that the one who succeeds is the one who follows rightful guidance and the one who fails is the one who rejects it. SubhanAllah, the scene then shifts now to Surat Al-Ahqaf.
Wathkur athaAAadin idh anzara qawmahu bil-ahqaf. Remembering the brother of Aad, as he reminded, as Hud alayhi salam reminded his people one last time, called them to Allah subhanahu wa ta'ala. And there were prophets and warnings that came before in those same places. And some of the scholars, they said that when Allah talks about Aad, it has a special significance to the Meccans, right? Because this is in the area of their region. And so they understand that this is something that happened not far away, that these are people that were similar to them in more ways than one. And so the imagery of the prophets standing and speaking to his people, speaking to Aad, and they are full of arrogance because of their accomplishments, and warning them one more time of something that would come their way if they continue to act in the way that they were acting, is very similar to the Prophet salAllahu alayhi wa sallam giving his last warning to the people in Mecca before Allah subhanahu wa ta'ala would make a way out for him. And the people were so arrogant that despite their disbelief and their arrogance and their oppression, anything that happened in their lives or around them, instead of taking those signs that Sheikh Yasser was talking about last night, where you see the signs and they bring you closer to Allah subhanahu wa ta'ala, subhanAllah, we're going to show them our signs in the horizons. What happened to them? Falamma ra'auhu aaridan mustaqbila awdiyatihim. Qalu hadha aaridun mumtiroona. SubhanAllah. Bal huwa musta'jaltum bih. And I'm paraphrasing and summarizing. But these people saw the clouds forming in the skies and they said this must be bringing us rain. They didn't attribute it to Allah subhanahu wa ta'ala, they attributed a natural consequence of blessing that would come to them because of a strength and a position of favor that they did nothing to earn for themselves.
But instead of reflecting on the clouds and the formation of rain and the blessing of rain, they said this is going to come to us and bring us rain because this is who we are and we deserve this. Bal huwa musta'jaltum bih. But instead this is what you hasten towards. And remember in the previous verses, the previous chapters, don't hasten towards the decree and the punishment of Allah. Stop provoking and testing your prophet who's trying to call you to good and pushing them and saying go ahead and bring the punishment. Go ahead and bring the punishment. And so that's the warning that comes to them and the punishment comes to them. And subhanAllah, one of the profound sections in Surat Al-Ahqaf, and again it's kind of connected but it's connected in a micro way because remember there's coherence between the community and the family, is where Allah subhanahu wa ta'ala talks about the right of the mother, the right of the parents. And Allah subhanahu wa ta'ala says, wa wasayna al-insana biwalidayhi ihsana, hamalatuhu umuhu kurha, wa wada'atuhu kurha, wa hamluhu wa fisaluhu thalathuna shahra. Allah mentioning the favor of the parents and a family that all comes together around the premise of belief. And as they all come together around the premise of belief, they are blessed in that belief, they come to a recognition of the favor of Allah subhanahu wa ta'ala upon them and so Allah subhanahu wa ta'ala rewards them. Nataqabbalu anhum ahsana ma'amilu. We reward them for their genuine sincere supplications and their coming together around the blessing of faith. So Allah talks about the blessed family, which many of the scholars say this is referring to Abu Bakr as-Siddiq radiAllahu anhu, and his family because he is the only one whose entire family, parents, spouse, children, all became Muslim, all accepted Islam in his lifetime and became companions of the Prophet salallahu alayhi wasalam. But then what does Allah give us right after that? Allah gives us the example, waladhi qala liwalidayhi uffan lakumah.
The disobedient child whose parents are trying to call them to faith and they say uffan lakumah, you know they curse back at them, they scoff at their own parents. Ata'idanini an ukhraj wa qad khalatil quroonu min qabli. You know are you warning me, are you telling me bad things are going to happen to me when others have passed before me? And subhanAllah it's a heartbreaking scene because anyone that's an imam, I'm sure Shaykh Yasir and Shaykh Abdullah have both seen many of these, this sign, anytime I read this ayah about a hundred images flash before my eyes. Wa hum yastaghithanil laa waylaka aamin. The parents that are begging and saying please believe. They're not asking for favor for themselves, they're asking out of fear for their children, believe don't do this to yourself, don't ruin your life, listen. The same hub, the same love that the Prophet has for their people when they call to their people and say waylaka aamin, here you have parents calling upon their children saying waylaka aamin, believe. Inna wa'adallahi haq. That this is the promise of Allah, it's the truth and we want good for you and here you have rejection once again and so both at the community level and at the family level Allah talks about the arrogance of those who reject those who love them and are trying to help them see the error of their ways and the importance of guidance. What comes after al-ahqaf comes Surah Muhammad, also known as Surah al-Qital, subhanAllah. So after the warning comes the battle and Surah Muhammad gives us now this image of the people taking the pledge with the Prophet SallAllahu Alaihi Wasallam and Bay'at al-Ridwan, the people who have already been persecuted, who have already been run out of their land, already been humiliated and now they have heard that Uthman ibn Affan radiAllahu ta'ala wa'anhu was killed and they have taken a pledge with the Prophet SallAllahu Alaihi
Wasallam under the tree to go with the Prophet SallAllahu Alaihi Wasallam, Bay'at al-Ridwan, the pledge of death, right, because it was fully expected that they would be killed in defense of their brother who was wronged and killed and in going forth towards Mecca after they have been run out of it. So subhanAllah you have here a group of people that are willing to make all the sacrifices necessary. And what Allah subhanahu wa ta'ala tells us about these people is that He is pleased with these people. RadiAllahu anhum, Allah is pleased with those people. They got the full reward of their sacrifice. Now I'm going to contrast quickly. You have these people and then you have another group of people who Allah subhanahu wa ta'ala says wa inta tawallau yastabdil qawmin ghayrakum thumma laa yakunu amthalakum. If you turn away then Allah does not need you. Allah will replace you with a better people. So on one hand you have a group of people that were willing to do everything but Allah protected them from the ultimate consequence of that which would have been to be killed, which they were willing to do for the sake of Allah. And then you have another group of people that hold back on their wealth, hold back on their sacrifice because they're afraid of losing out on this world and they end up losing out in this world and the next. And what does Allah subhanahu wa ta'ala take us into? What comes after the warning comes al-qital, the battle, what comes after the battle is al-fatih, is the opening. Surah al-fatih, Allah subhanahu wa ta'ala tells us about the great conquest but this was not the type of conquest that they had in mind. The fatih was the treaty of Hudaybiyyah that opened the way for the Muslims to be able to openly call to Islam. And when the hindrances, when the persecution was removed, then the beauty of the da'wah took root and so it was a fatih, it was the greatest conquest even though it was not bloodshed and swords. It opened the way and you have to remember that many of the Muslims were hesitant to take part in the treaty of Hudaybiyyah and to turn back around to Medina.
Imagine, they have spent all these years dreaming about the moment they go back to Mecca after persecution and now they're being told to go back and subhanAllah, what ends up happening, Allah subhanahu wa ta'ala paves the way for them without the bloodshed and Allah azawajal shows the beauty of divine revelation and the prophetic patience of the Prophet salallahu alaihi wasalam, the wisdom of Umm Salama radiallahu anha, guiding the Prophet or giving advice, wise counsel to the Prophet salallahu alaihi wasalam on how to move people that were hurt by not being able to go forth to Mecca that year and Allah paving the way for them for the next year. The next surah, Surat Al-Hujurat, Know that you have amongst you the Messenger of Allah, salallahu alaihi wasalam. You have amongst you the carrier of divine revelation. If he was to follow you in a lot of what you wanted to follow, it would not be to your favor. It would actually be against you. And so putting your trust in Allah and your unconditional obedience to Allah through the Prophet salallahu alaihi wasalam and knowing that goodness comes through following divine mandate, is what's being told here. And then we have Surat Qaf and Surat Al-Dhariyat which go back to the Meccan surahs, the theme of warning us on an individual level about the reality of death and the awakening. We ask Allah subhanahu wa ta'ala to make us amongst those that listen to timely reminders and that respond in timely fashion with sincerity. Allahumma ameen. I'll hand it off to Sheikh Abdullah inshallah. JazakAllah khairan. Bismillah wa salatu wa salam ala Rasulullah wa ala alihi wa sahbihi wa sahbihi wa sahbihi wa man wala rabbish rahli sadri wa yasir li amri wa ahlul uqdatan min lisani yafqahum qawliya rabbil alameen. As he mentioned, inshallah we are going to be covering some of the verses in Hajarat. The breadth of how he was speaking about the Prophet salallahu alaihi wasalam, that if he was to obey you all in all of your wishes, it would be difficult upon you.
Which brings forth a very important principle of leadership, that you as a leader, you as a father, you as a manager or mother of people that you are responsible for, there is a level of leadership to where you have to make decisions that will not please everyone. And we saw this with Sulh Hudaybiyah, as he mentioned, the Treaty of Hudaybiyah. Some of the decisions that were made, some of the companions, they were perplexed by what was going on, but the Prophet salallahu alaihi wasalam was fulfilling something much greater than what many of their desires may have entailed. But it was the message of Allah subhanahu wa ta'ala that he was fulfilling, therefore being a prophet. In any case, the next verses that come up are verses that are very, very beautiful for many of us, especially in this month of Ramadan, which serves as inshallah a month of transformation. Transformation of one attribute that we may be trying to refine, replenish, bring forth in order to maintain in the future 11 months inshallah. Allah subhanahu wa ta'ala says, wa laakinnallaha hababa ilaykumul imana wa zayyana hu fi qulubikum He said that right after mentioning that if the Prophet salallahu alaihi wasalam was to obey you, it would be difficult upon you, he said, wa laakinnallaha hababa ilaykumul imana Allah made iman and belief and conviction even, something that was beautiful to you, something beloved to you. hababa ilaykumul imana wa zayyana hu fi qulubikum And he beautified it in your heart. Let's just stop here for a moment. When Allah subhanahu wa ta'ala gives someone the blessing of knowing who God is, recognizing his greatness, recognizing the different qualities that he possesses, and understanding that every quality is endless and it is by default perfect, does not have any deficiencies, this
demands from them a response, therefore increasing that relationship. But initially when one recognizes that, whether they convert, revert to Islam, or someone that is trying to change their life and come closer to God, that is the hab, yaani Allah made the iman something beloved to them. When we're talking about the iman, the iman comes from that word, a word of security or safety, to where when you exemplify the actions of iman, it is as though you are retreating to Allah subhanahu wa ta'ala. Because you may have made a mistake, but doing the actions of iman is something that you love. It is an action that you love. When you see an action of iman, it is beloved to you. And that is what is beautiful here because obeying the message of Allah salallahu alayhi wasalam, and something may come in Islam, you may have hear, you may hear of a ruling or some type of guideline within Islam, you subconsciously know that it is a means of guidance and a means of spiritual rejuvenation for you. But sometimes our nafs may not want to do it. But what can overpower that on a general scale is the love of Islam that we have. The love of being a Muslim, the love of recognizing that wow, subhanAllah, because I see this sharia, I see that for instance, I have to pray five times a day. When I walk in the mosque and I see someone making sujood, how do you feel? Is it something that's beloved to you? Is the fact of being chased beloved to you? These actions of iman is a form of security from that which could be detrimental to you. But not only that, the action is beloved to you. And it's also a beautiful thing to you. Was zayyana hu fi qudubikum.
That action is a beautiful thing. When you see someone practice the sunnah of the Prophet salallahu alayhi wasalam, it is beautiful. When you see someone do an action of goodness, and you know they're doing it because the Prophet salallahu alayhi wasalam did it, that whole concept is a beautiful concept. Why? Because you know who the messenger of Allah salallahu alayhi wasalam is. You value him to a high degree. You hold him at a high level. Your standards of you practicing the religion is based on love of the messenger. And more than that, the beauty of the message. That's something that takes practice. That's something that takes quote unquote trial and error. You're going to make mistakes. But when you make the mistake, what do you value? Meaning, what do you turn back to? You're going to turn back to that which you love. And more than that, that which is so beautiful to you. And then Allah subhanahu wa ta'ala mentions after that, wa karaha ilaykumul kufra wal fusuqa wal isyan. Then Allah subhanahu wa ta'ala says, and he has made that which is disliked to you, al kufr, disbelief, wal fusuq and disobedience, wal isyan, and that which is of sinful practices and sinful actions. So here you notice here subhanallah that when Allah subhanahu wa ta'ala mentions that he made the kufr, the disbelief, the lack of recognition, the lack of gratitude and recognizing that God is my maker and God is my sustainer and creator and all of his attributes that are beautiful and perfect. When you see someone that does not acknowledge that or you see the action of lack of acknowledgement of gratitude or acknowledgement of their creator, it's something that is disliked to you.
To the degree that when you see a sinful practice, when you see, you know, a certain group of people do something that is disobedient to Allah and it shows lack of gratitude to their creator when they use the own faculties that have been given to them temporarily, like we're renting our own faculty subhanallah. When you see that it is something that is, it is, it is not something that's beloved to you. When you're seeing that does not mean that you dislike and hate the person, but the act in and of itself is something that is not beloved to you because there's no way that you can have the actions of Iman such as prayer and recognition of God and praying to God and asking him for his bounties that cannot exist with love of the actions that show disobedience to God, that show lack of morality, voluntary lack of morality, leaving off etiquettes voluntarily to fulfill some inner motive. That is something that cannot exist together. And that's what's so beautiful about it because Allah is ultimately in control of this. He made this dislike to you. Then Allah subhanahu wa ta'ala when he continues on, he says, and that is a virtue from Allah subhanahu wa ta'ala and a blessing. As some scholars mentioned, that is an addition. So Allah giving you this is an additional blessing that he has made this something in your heart, but it requires the effort from you as a human being that wants to come closer to Allah subhanahu wa ta'ala. And that's why we mentioned this month because you know, you, we find this month universally from, from those that are Muslim, but you know, throughout those 11 months, they may have been negligent. This is when they say, I've been negligent. Taking the opportunity to look in the mirror at yourself and see where you've made those mistakes.
And lastly, the beauty of the connection between actions of Iman is such a beautiful concept. You know, the concept of Tawfiq, of being successful, giving, being given that success from Allah is when one makes the effort, when one strives to do the actions of Iman, when one tries to pray and they haven't prayed for so many years, or they're trying to add on an additional prayer. When they do that, it may have been difficult, but the fact that you do that for the sake of Allah, meaning you do it because Allah loves it. This is when he'll place something in your heart, that love of Iman, the love of the actions of Iman, the love of the people of Iman, to where the more that you do it, you taste what is called the sweetness, the sweetness of Iman. And that's what's so beautiful that the love and the sweetness and the taste of faith, or the taste of dependency on Allah. When you find yourself dependent on other than Allah, this is something disliked to you. Wala takilni ila nafsi, tarfata'een. As the Prophet Sallallahu Alaihi Wasallam said, do not leave me to think that I have control over my affairs for the time span of the blinking of an eye. Whenever you hear someone praise themself and not praise Allah Subhanahu Wa Ta'ala, it's something that's disliked to you. So, turning to Allah and recognizing the greatness of Iman and the fadl, the blessing of Iman, the ni'mah that he has given you, when just thinking about that, it pushes you to do another action of Iman, from either saying JazakAllah khair, or saying Alhamdulillah, all praises due to Allah, or praying in the middle of the night. May Allah Subhanahu Wa Ta'ala make us of those that do the actions of Iman, and the more actions of Iman to bless us with the sweetness of Iman in our hearts. Inna huwa li yudhalika, jazakum Allah khair. BarakAllahu fi shaykh Abdullah. Shaykh Yasir, what are some connections that you can do to bring it all back for us,
inshaAllah ta'ala? InshaAllah. BarakAllahu fiikum. Bismillah wa alhamdulillah wa salatu wa salam wa ala rasulillah wa ala alihi wa sahbihi wa man wala. I wanna frame my comments with the backdrop of the Seerah of the Prophet, salallahu alayhi wa sallam. And there's a very beautiful story that's being told in this particular juz' of the Quran, because it operates, once again, in a very beautiful sequential fashion. Surah Muhammad is revealed at a very particular point, which is very late Medinan, very early Meccan, most likely before the battles of Badr, et cetera. And as was noted earlier, that Surah Muhammad is a very stark surah. And you notice that the name of the surah is Muhammad for a reason, because Sayyiduna Muhammad, salallahu alayhi wa sallam, he becomes a critical demarcation, a point of either when people are gonna go in one direction or the other. So throughout Surah Muhammad, Allah Subh'anaHu Wa Ta-A'la, he begins in a very stark fashion. Alladhina kafaru wa saddu AAan sabiilillahi adallaa AAamalahum. Those who disbelieve and those who bar others from the way of Allah Subh'anaHu Wa Ta-A'la, Allah will render their actions null and void. Walladhina aamanu wa AAamilus salihati wa AAamanu bima nuzila AAala Muhammad wa huwa alhaqqu min rabbihim. And those who believe and those who do righteous deeds and they believe in the truth that was sent down upon Muhammad, salallahu alayhi wa sallam, we will expiate their sins and we will put them all in a very good state. So here, Allah Subh'anaHu Wa Ta-A'la in Surah Muhammad, after the previous Hawameen, which were surahs to really soothe and spiritually orient and theologically fortify and make things feel like, you know what, here in the Meccan period, we've been going through a lot. We're not gonna doubt our religion. We're not gonna doubt what we're upon. We're on the way of Muhammad, salallahu alayhi wa sallam.
So it really puts you in a settled state. But now when you transition into the Medin in reality, there's a whole other set of orientations, right? That certainly extend from the Meccan period, but that Allah Subh'anaHu Wa Ta-A'la is introducing to say, hey, listen, you're entering into a whole new phase. And to really negotiate this phase, which is the Medinan phase, and it's the Medinan phase, which is the phase of expansion and growth. And you see how Islam extends far beyond. You're going to have to make sure that there are certain pillars that are clearly fortified. And the first one is, are you truly committed to the way of Muhammad, salallahu alayhi wa sallam? Because the entire surah is talking about actions. Those whose actions are null and void, adalla a'malahum, and those whose actions are accepted and virtuous. So Allah Subh'anaHu Wa Ta-A'la says, wal-ladheena aamanu wa aaminu salihat wa aamanu bima nuzil ala Muhammad, right? Et cetera. wahuwa alhaqqu min rabbihim thalika bi anna allatheena kafaru ittaba'u albaatil. Those who disbelieved, they followed falsehood. And those who believed, they followed the truth. So Allah Subh'anaHu Wa Ta-A'la culminates all of this into one particular verse, which is the end of the chapter, towards the end of the chapter. ya ayyuhallatheena aamanu ati'u Allah wa ati'u alrasool wa la tubatilu a'malakum. O you who believe, obey Allah and obey His Messenger and do not render your actions null and void. ya ayyuhallatheena aamanu in tansurullaha yansurukum wa yuthabbit aqdamakum. Imagine these verses being revealed right after the Meccan period. It's like, you know, I can only imagine how the companions were processing this. Very intense, like, follow your Prophet, listen to him. Perhaps they're thinking to themselves like, you know, aren't we doing that already? You know, are we following, look at all we've been through? But Allah is emphasizing this.
If you bring victory to Me and you bring victory to Muhammad, I will make your feet steadfast and firm. Because what comes after this is the pinnacle, is the peak. If you look at the arc of the story, the beginning is Muhammad salallahu alayhi wa sallam. Allah is making this very clear distinction, how committed to the truth you are. Are you unequivocally committed to Muhammad or not? Because at the time of the Fath, as Shaykh Omar was indicating, it was a very difficult time. It was such a complex period, that period of Hudaybiyyah. It was so complex that you had the greatest of companions, the likes of Sayyiduna Omar, completely uncomfortable with the treaty. Completely uncomfortable with it. They were leaving Mecca. Now, now Fath, Surah Fath comes, you know, mid Medinan period, right? Around the time of the Fath, obviously. So they had already been through Ghazwat Badr and Ghazwat Uhud and all those early Ghazawat, Khandaq, et cetera. Now they're reaching the middle point. And so they have a level of wind beneath their wings. They're going towards Mecca. We're gonna go, we're gonna make Umrah. We're gonna take back what's ours, really. And what are they met with? This treaty. Complete curve ball, complete and utter curve ball. And who is pushing this treaty? Who is the one driving this treaty? The Prophet Muhammad Sallallahu Alaihi Wasallam with the other side. And so you see the stark example or that image of Sayyiduna Ali writing. And then the Prophet Sallallahu Alaihi Wasallam, and he writes Muhammadun Rasulullah. And so the other side says, we don't accept him as a messenger of Allah, erase that. So he said, of course, I'm not gonna erase that. So the Prophet tells him, erase it. He says, no, Rasulullah, I can't erase it. Prophet says, show me where it is and I'll erase it. Because he was illiterate, Sallallahu Alaihi Wasallam. That's how intense, Sayyiduna Ali. You know, Sayyiduna Umar saying, Ya Rasulullah, alasna ala alhaqq.
You know, are we not upon the truth here? What are you asking us to do? This is very difficult. This is very confusing right now. What are you asking us to do? By the way, Sayyiduna Umar was so confused. You know, he was going to Sayyiduna Abu Bakr. He said these things, Sayyiduna Muhammad, alasna ala alhaqq. You know, nimadha naqbal ad-daniya fee deenina? Why do we accept this degradation when it comes to our religion? Are we not upon the truth? You know, didn't you say that those of us who die are in Jannah and those of them who die are in Jahannam? Didn't you say this? And he said, naam. And he went the same, he said the same thing, Sayyiduna Abu Bakr, right? So the moral here and the real critical lesson is this. Is that, see, the pinnacle of the story, the peak, which is the fath, inna fathahna laka fathan mubeena. We are going to open you a profound, a manifest opening, right? And truly what happened thereafter was the beginning of a profound expansion. None of the companions truly appreciated, right? Sayyiduna Abu Bakr surrendered because he's a sadiq. He just believed in the Prophet Sallallahu Alaihi Wasallam. He followed through. But to the extent that when the Prophet Sallallahu Alaihi Wasallam was telling them, now you have to slaughter and shave your heads, they didn't want to do it. They didn't want to do it. So you see the relevance of Surah Muhammad? The relevance of Surah Muhammad is, Ati'ullah wa ati'ur Rasul. Obey Allah and obey his messenger. You know, if you bring victory to Allah and his messenger, Allah will make your feet steadfast. Because see, there is a question that we all have to pose to ourselves regularly. Really, how committed am I to this truth? Is it an unequivocal commitment or not? Or is it as Allah, you know, that Allah notes, Sanu'ti'ukum fee ba'dil amr. This is in Surah Muhammad, that we're going to believe in you, but in some of the matters. You know, we'll take some of it, but not necessarily all of it. And that's a very subtle point that we have to be careful about. Because if we want the fatah, if we want it, then the commitment has to be unequivocal.
And so the Prophet, Sallallahu Alaihi Wasallam, they don't want to shave their heads. They don't want to slaughter. He goes to his beautiful wife, Umm Salama. What do I do? You know, what's going on? You know, he himself, Sallallahu Alaihi Wasallam, it was such a difficult period. And it's such a difficult period, and it's a nuanced challenge, very different from the Meccan challenges. This is now like, you know, statehood and all sorts of other realities, very complex in their nature. And she says to him, go out, shave your head and slaughter, and they'll follow. And he does, Sallallahu Alaihi Wasallam, and they follow. And then, you know, Allah Subh'anaHu Wa Ta-A'la reveals the verses of fatah there, and you know, and then, la tadkhulunna, you'll go in, and so on and so forth. You will find the joys. You will enter into the sacred sanctuaries, et cetera. Then Allah Subh'anaHu Wa Ta-A'la, I know I need to close, inshallah, but then Allah Subh'anaHu Wa Ta-A'la brings us Surah Al-Hujurat. And Surah Al-Hujurat is an integral part of the story. Right, you have pre-fatah, which is unequivocal commitment. Then you have fatah, which is, you know, the culmination of that moment. Really hold on tight to Muhammad Sallallahu Alaihi Wasallam, no matter how much what he's asking you to do is counterintuitive, and really rubs up against your sensibilities, hold on to him. Hold on to him, because that's where you're going to find your victory. And then Surah Al-Hujurat comes in, and it has all of these beautiful akhlaqiyat, these morals, these etiquettes, these ethics, these adab that we are expected to follow. And fundamentally, who are we expected to follow these adab with? Muhammad Sallallahu Alaihi Wasallam. You know, la tarfa'u aswatakum fawqa sawt al-nabi. Don't raise your voice in the face of the Prophet Sallallahu Alaihi Wasallam. This is your Prophet. Haven't you seen what he's gone through? Don't you see how I have revealed to him that when all of you doubted him, when you doubted what he was doing, I made his feet firm, and I rabattu ala qalbihi, and he brought you to the Promised Land.
Now when the Prophet is talking to you, have adab. You know, brothers and sisters, this is so relevant to us when we're reading the Quran and Sunnah. A lot of times when we're reading the Quran and Sunnah, our sensibilities get excited. I'm very uncomfortable with that ayah. I'm very uncomfortable with hadith. It's okay to find a little discomfort, but if I start mouthing off against Allah and against his messenger about how this is that, and this is that, and this is antiquated, and this is from previous generations, and I don't know what else, la tarfa'u, have adab. la tarfa'u aswatakum ya ayyuhal lazeena amanu in ja'akum fasiqum binaba'in fattabayanu. Look at this adab. You know, if someone comes to run their mouth in your ear, someone tells you something, right? Tabayan, tathabbat, be careful. These adab are gonna be categorically integral to what? To the sustainability, to the growth, and to the maintenance of the Muhammadan harmony and the Muhammadan community, because the ummah's gonna expand far and wide. That small monolithic community that you had in Mecca is no longer gonna be. Now you're gonna have a very complex ummah with people coming from all walks of life, speaking different languages, different cultures, different realities. And so the propensity and the possibility of confusion and discord and disharmony is very real. So to preserve this fatha, to preserve it, to nurture it, and to grow it, you have to maintain these adab. If someone comes to you saying something, if you haven't gone to the source and verified it, then stop. You have to verify. On the online today, what do we see? Person X attacks person Y. Person Y gets attacked, and then you have those who just jump on the person X bandwagon or jump on the person Y bandwagon. No one is actually trying to figure out what the truth is. Everyone's taking just aqwal, just yastariquna, just small, say from here, say from there, something that conforms to my sensibilities and I follow it. That's a disaster. That corrodes and it pollutes. And Allah Subh'anaHu Wa Ta-A'la says thereafter,
you know, innama al-mu'minuna ikhwah, you are brothers, fa-aslihu. What should be between you is one of sulh. ya ayyuhal-ladheena amanu la yasghal qawmun min qawm. Don't mock each other. Don't insult each other. You notice how this is what preserves harmony. This is what preserves unity. Don't mock each other. Perhaps some of them, perhaps others are better than you. ya ayyuhal-ladheena amanu ijtanibu kafeeran min adh-dhan. Stay away from a lot of assumptions, a lot of false assumptions. inna ba'da dhani ifm. Truly, dhan, right, is some of the worst type of sinfulness because it corrodes, right, and it dissolves the beauty and the unity. So brothers and sisters, Allah closes off, you know, these beautiful adab by saying, we have created you. In this famous verse, ya ayyuhal-nas inna ja'anakum shu'uban wa qabaiya li ta'arafu. The spirit of this creation and the reason you see the ikhtilaf that you see amongst the nations, right? The reason you see the ikhtilaf. You know, Prophet salallahu alayhi wa sallam, hujurat, the surah is hujurat, rooms. Prophet salallahu alayhi wa sallam used to have one room, Sayyidah Khadijah, now he has many rooms. There's ikhtilaf, there's differences. You're gonna have to maintain different spirits with different people. Everyone has a different way of operating. But these differences are for reasons, li ta'arafu, so you can come to know one another. Brothers and sisters, it's very simple. You have the Muhammad, the surah of Muhammad, which is the unequivocal commitment to this sacred tradition. And then you have the adab and the akhlaq, right? The beautiful characteristics and the ethics that maintain and harmonize. What we see today is that there are those who claim to maintain this, I am on the haq, right? And they're unequivocal about their commitment to the haq, but they lack all of the guidance of this adab that maintains the harmony. So you see so many people upon the quote unquote haq,
creating the most amount of disunity and the most amount of disharmony. And then on the other side, you have those who say, well, I'm a good person and I'm nice and are harmonious. But what is your commitment to the haq? What is your commitment to the truth? You can't have one without the others, brothers and sisters. And both of them are what bring about al-fatah al-mubeen, the manifest opening. May Allah Subh'anaHu Wa Ta-A'la grant us the tawfiq to appreciate these beautiful verses of the Quran, to harmonize with them, to internalize them, and to allow them to become the lived reality within our hearts and minds and within our communities and upon in this ummah. BarakAllahu feekum wa jazakumullahu khair. Wa alaikum salam. That was absolutely beautiful. I know we took long tonight, so please forgive us. But as you can see, it's a lot to cover. And I just want to clarify, I made a mistake actually. So ya ayyuha alladheena aamnoo ansaan salallahu alaihi wa sallam yansurukum wa yuthabbit aqdamakum wa alladheena kafaroo fata'asan lahum wa anzala a'maluhum dhalika bi anhum karihoo maa anzal Allah fa ahbatu a'maluhum was Surah Muhammad, where Allah Subh'anaHu Wa Ta-A'la talks about being firm upon the truth, and Allah will support you when you're firm on the truth. And SubhanAllah, then Allah Subh'anaHu Wa Ta-A'la is saying that those who hate that which Allah revealed, or that the crime of the disbelievers is they hate that which Allah Subh'anaHu Wa Ta-A'la revealed. And then the next Surah is Bay'at Ar-Ridwan and the Bay'ah of the Fath, the conquest that comes with that commitment. So the commitment comes to truth, then accept the way the truth is revealed. And so it's not just recklessness, and I want to do what I want to do. It's I want to do what Muhammad SallAllahu Alaihi Wasallam does and what Allah wants me to do, which is manifested most in who Muhammad SallAllahu Alaihi Wasallam is in our personal affairs and our community affairs and our affairs of war and peace and everything. I want to be like Muhammad SallAllahu Alaihi Wasallam and be committed to Muhammad SallAllahu Alaihi Wasallam and in the process be committed to Allah. JazakAllah khair for the beautiful reflection of Sheikh Yasir, Sheikh Abdullah. And inshAllah I will see you all tonight for Ibadur Rahman at 2 a.m. Eastern.
As-salamu alaykum wa rahmatullah wa barakatu.
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