Qur'an 30 for 30 | Season 2
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Juz' 28 with Ust. Lobna Mulla | Qur'an 30 for 30 Season 2
As Al-Quds suffers blows, our global ummah faces trial after trial, and we continue to encounter personal tests, there is no better place to look to for guidance than the Book of Allah. In light of this, Dr. Omar Suleiman, Sh. Abdullah Oduro, and Ustadha Lobna Mulla discuss the teachings of juz 28, reflecting on: the struggle the Muhajiroon faced when they were driven from their homes and possessions, the mistreated woman whose complaint Allah directly responded to, what we should do in times of hardship, and more.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. Welcome back to Qur'an 3030 Alhamdulillah Rabbil Alameen. We are now at Juz 28. I want to remind everyone and thank everyone for their support. Alhamdulillah throughout the month. Please do inshallah ta'ala as we wrap up Ramadan continue to support Yaqeen amongst your other causes. And inshallah continue to benefit from the resources. Alhamdulillah Rabbil Alameen. Tonight we're joined by our ustadha, our life coach, our... I don't even know what to... Sister Lubna, Alhamdulillah you do so much for us on the inside. You keep us all motivated all the time, inshallah. Board member of course at a technical level. We are so happy to have you with us. And by the way, we got comments. I think it was interestingly enough yesterday's chat. There was, when is Sister Lubna coming? So like we wanted to deliver Alhamdulillah Rabbil Alameen. So... Welcome, welcome. I got a title. The culture queen. The culture queen. Culture queen. We're going to update the website right now. Alhamdulillah. It's my honor and pleasure to be here Alhamdulillah. Alhamdulillah Ya Mada Kiki. So Ustadha Lubna Alhamdulillah Rabbil Alameen. You've been Alhamdulillah National Tarbiyah Director for MAS obviously. And you do a lot out there in SoCal Alhamdulillah. When you're not giving us webinars, and when you are not giving us all sorts of life tips, you're in the mountains, right? That's kind of your thing, right? Yes, it really is my thing and I love it so much. I consider it like my Umrah, really. My husband and I, we love camping. It's so good. I love it, Alhamdulillah. Mashallah, may Allah bless you. I think Sister Lubna has attended board meetings while zip lining.
Like every time she turns the camera on, it's like how do you even have signal out there? One question for you before we get started. Do your kids fatwa shop between you and Sheikh Sohail, your husband? Do they ask, do they pitch all against each other for religious opinions at times? They do. And then when they're like, then they go to Yaqeen. And it's why not even be a dad. They probably go to Yaqeen first and then like mom and dad, whatever. By the way, mashallah, my daughter totally, like within seconds somebody, a professor was contending her about hijab and saying it's not in the Quran. And she's like, Yaqeen, hijab. And she put it in the chat and the teacher's like, thank you, the professor. Subhanallah, UCLA. Mashallah, Yaqeen comes in clutched big time. Alhamdulillah. Alhamdulillah. BarakAllah for you. JazakAllah khair. May Allah bless you and your family. We're very happy to have you. Alhamdulillah. On a more serious note, and obviously Sheikh Abdullah is here. And we wanted to really think about the order tonight in a way that matches the sentiments, I think, of many of the Muslims right now. And our hearts are with Mazal Aqsa. What's happening in Aqsa, what's happening in Palestine, the importance of dua for our brothers and sisters in Palestine and all over the world, whether they're the Uyghur brothers and sisters or Syrian brothers and sisters in Ethiopia. I mean, it's all over the world, subhanAllah. There's just a lot of trauma. But I think particularly our hearts are very connected to Al-Aqsa right now, as they should be, and to the people over there. And so Sheikh Abdullah's topic surrounds dua, and I think it's appropriate inshallah ta'ala tonight, Sheikh Abdullah, if you start us off tonight ta'ala with your selection. Fadlul Sheikh Abdullah. Bismillah wa salatu wa salamu ala Rasulullah wa ala alihi wa sahbihi wa man wala amma ba'du.
We ask Allah subhanahu wa ta'ala to alleviate the pain and suffering of those that are around the world and those that are in the holy cities, as we see in Masjid al-Aqsa at this time. May Allah subhanahu wa ta'ala make us of those that remember them every moment, in every salah. Inshallah, I humbly ask all of you, especially today when watching this video, when you turn this off, or when you decide to go and eat or sit with your family, or go into taraweeh, please remember in your sujood to make dua for them. To make dua to alleviate the pain and suffering, and any pain that is faced, that it is an expiation for any shortcomings. And may Allah subhanahu wa ta'ala have His mercy on them, inshallah. Anyone that has wronged a Muslim, may Allah subhanahu wa ta'ala give them what they healthily deserve. And may Allah subhanahu wa ta'ala make us of those that are patient with His qadr, and with His hikmah, with His wisdom, and His predestination. And that leads me to the verses that I want to talk about in the chapter of Hashr, where Allah subhanahu wa ta'ala talks about those that have went through the struggle. And because of their struggle, as Allah subhanahu wa ta'ala mentions, that, yeah, he said, you know, he mentions that the struggle in general is mashkooran, or kana sa'yukum mashkooran, that the sa'y, or the running, or the rushing, or the toil that you go through is appreciated. Also, any type of hardship that is faced, when the Muslim faces that hardship, and they remember Allah subhanahu wa ta'ala, or if that hardship is because of trying to get closer to Allah, or in the path of Allah subhanahu wa ta'ala, it is not forgotten. Allah subhanahu wa ta'ala is Al-Aleem, Allah the Exalted is Al-Khabir. He is the All-Knowledgeable, and He is well acquainted with all of the minoushe of anything and everything that He knows, subhanAllah. So Allah subhanahu wa ta'ala speaks about, in the chapter of Hasha, He's talking about the muhajirun and the ansar. He actually mentions three groups of people, and I want to briefly touch over them, inshaAllah. In Allah subhanahu wa ta'ala, a couple of verses is talking about who the property is for, the fate.
And the fate is that which is obtained by the Muslims without any, dare we say war, or any hardship where anyone had to die, which is particularly different from the ghanima. So when speaking about the categorizations of the fate or the belongings that are being distributed, the ghanima has certain categories that is mentioned in the chapter of Al-Anfal, but the fate is more of that which is Allah subhanahu wa ta'ala mentions those categories in verse number 7. What we want to talk about is verse number 8 inshaAllah ta'ala, which is a comprehensive verse, subhanAllah, in it's 8 and 9 actually. Allah subhanahu wa ta'ala mentions these categories. So Allah subhanahu wa ta'ala starts off firstly saying who the fate is for as well. He says after Uthub il-Nain and Shaitan al-Jinn, للفقراء المهاجرين الذين أخرجوا من ديارهم وأموالهم يبتغون فضلاً من الله ورضواناً وينصرون الله ورسوله أولئك هم الصادقون The first category is the muhajirun. The muhajirun are those that made hijrah from Mecca to Al-Madinah. But most importantly as we talked about a couple of lessons ago, that hijrah of the abdan is with the hijrah of the qulub. The hijrah of the heart, the migration of the heart. From tribalism to tawhid. From classism to being equal. To recognizing that everyone is equal in front of Allah subhanahu wa ta'ala. لا فضا ع جميع على العربي إنما هو التقوى The Prophet ﷺ said that there is no preference of the Arab over the non-Arab. Really the preference is with taqwa. So they understood that wholeheartedly. And throughout this understanding they went through trials and tribulations. Physical trials and tribulations. Even subhanAllah emotional trials and tribulations that they went through. And they left with the Prophet ﷺ with that being the case. That was the migration of the heart to Allah which led to and which was the motivating factor
and which was all that they had to make the migration to Al-Madinah. So Allah subhanahu wa ta'ala is talking about them. But He says, look how He says, للفقراء Meaning that they left every, can you imagine, leaving your belongings. I mean subhanAllah, probably Sheikh Omar has seen that when he was in Louisiana when people had to, with Katrina, people had to leave their belongings. And as he touched on before subhanAllah, how people were so attached to their belongings. And in the time of hardship they make statements that subhanAllah is not befitting for a human being showing that they're so attached to the tangible things. But the mihajiroon, during the time of the Prophet ﷺ, they were mostly attached to Allah and His Messenger. Because what was in their heart was so strong. So Allah subhanahu wa ta'ala says, The muhajireen, الذين أُخرجوا من ديارهم وأموالهم The ones that were driven from their homes and possessions. And we talked about that. So driven from their homes and possessions because of the trials that they were facing. From the Quraysh. From their own relatives that did not want them to become Muslim. That disowned them. That fought them. Because they were Muslim. Allah subhanahu wa ta'ala is saying that they أُخرجوا It's the passive form of the verb. They were driven out with their money and their possessions. But what was the driving يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا They want the pleasure of Allah subhanahu wa ta'ala. His favor and His approval. So this is very important for us to understand what the muhajireen, this is not something to be taken lightly. These are people that left all of their belongings. Left their families, which they loved. But this was more beloved to them. You know the Prophet ﷺ said, None of you truly believe حَتَّى أَكُونَ أَحَبَّ مِن نَفْسِي وَمَن سِيْوَأُكُ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِم مِن نَفْسِي That the Prophet ﷺ said, None of you will truly believe until I become more beloved to you than your own self.
Realizing that that love is the epitome of love and allegiance to Allah subhanahu wa ta'ala. By following the Prophet ﷺ and having that allegiance to him, this is what they possess. And through this, because of this, the sign of wanting the pleasure and love of Allah subhanahu wa ta'ala و رضوانه و ينصرون الله و رسوله So the actions of those that want this pleasure, that have left everything, this in actuality is the نصر of Allah and His Rasoolah. It's the assistance of Allah and His Messenger. Because they were leaving off where they were comfortably, but it became uncomfortable to where Allah subhanahu wa ta'ala legislated for them to go to a place where they will be welcome, which leads to the second category. Allah subhanahu wa ta'ala says after that, والذين تبوأوا الدار والإيمان من قبلهم يحبون من هاجر إليهم ولا يجدون في صدورهم حاجة مما أوتوا ويؤثرون على أنفسهم ولو كان بهم خصاصة The second category of individuals that Allah subhanahu wa ta'ala mentions. So the first was the مهاجرون, the immigrants from Mecca to Madinah, the Abu Bakrs, these illustrious companions that we see that left from Mecca to Al-Madinah. The second category are the ones that Allah says, those who were already firmly established in their homes and in Iman. This is interesting. والذين تبوأوا الدار والإيمان من قبلهم The ones that were established in their homes, being the Al-Ansar in Al-Madinah that were Muslim, that became Muslim, and in their Iman. And some scholars say, where's the تبوأوا الإيمان? It is because their hearts were firm with the message of Allah ﷺ and their belief in Him when welcoming Him and the companions. Some scholars say it was the strength of their Iman that made their homes firm, that made their homes well established. Because their belief in Allah subhanahu wa ta'ala and their willingness to help the people, to what level, Allah continues on and He says, يحبون من هاجر إليهم
Now we talk about subhanAllah even, you know, immigration. You know, they love the ones that are migrating to them. How many times have we seen throughout this year, even with COVID, subhanAllah, even with natural quote-unquote disasters that we term it, from hurricanes and things of this nature, opening up stadiums, you know, when we saw here in Dallas the cold weather, the solidarity of people knocking on your neighbor's door, asking if they're okay, seeing this human side of everyone. Imagine if your neighbor knows that you love to help them, that you love to help them because they're a human being and that is their right upon you as a human being and as a neighbor. Imagine if that, along with being someone that associates nothing with Allah. So that is what the al-Ansar understood very well. And that's why Allah gave this characteristic. يحبون من هاجر إليهم They love the ones that have immigrated to them. And this should be the culture of immigration in general around the world, when you're helping those that are in need. Because there may be something that is going on where lives are being taken, where there is some type of genocide, where there is a tyrannical person, and if you were in that situation, you would want to be helped as well. So this is the culture when we talk about immigration that should be present for the ones that have the power to accept or not accept people in their general public. Allah Subhanahu wa ta'ala continues on, and they don't find anything وَلَا يُزُونَ فِي صُدُودِهِمْ هَاجَرَةً مِّمَّا أُوتُوا And this is interesting. So these people, the al-Ansar, they are the ones that are firmly established in their homes in Iman, and they love the ones that are coming, they love that they are coming to meet them. And after that, they say, Allah says, And they do not find any haja, any hasad. They don't have any jealousy from what they have been given, from the faith. They don't have any jealousy from what they have been given. The muhajiroon. And this is interesting because sometimes in the Quran, Allah Subhanahu wa ta'ala will mention an action, and then mention the feelings that one should have
or that one should aspire to have when doing that action. As Allah Subhanahu wa ta'ala says, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِمُوكَ فِي مَا شَرَجَ رَبَيْنَهُمْ ثُمَّ لَا يَجْدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَدَيْتَ Allah talks about following the Prophet ﷺ. He says, I swear by your Lord, they will not truly believe until they use you as a legislator. And they don't find any tightness in their heart because imagine if the verdict was not for you. You're going to feel, well it wasn't for me. I lost in this argument or in this qadiya or in this system or this disagreement that I had with someone. So Allah is mentioning the feeling here. They don't find any tightness in their heart. Totally selfless. Then Allah ﷻ says, وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصًا And this is, subhanAllah, beautiful. And they give from preference over themselves even if they were in need. اثار, اثار we can roughly translate as selflessness. And the scholars say this is the highest level of selflessness which is اثار. There is ṣaḥā as well. But this اثار is something that is, as the scholars mention, subhanAllah, هو أبلّ ما تحبه النفس من الأموال والغير مع الحاجة إليه It is to where you make an effort to give something of that which you have from money and other than that. But there's a small caveat. That which you have given, you actually need it. You don't want it. You need it. And that is what the, that was the level of the Al-Ansar. رضي الله عنهم That they were the individuals that gave to the immigrants that were the فقراء, that didn't have anything. Although what they gave they needed it. That's the highest level because you may give something and you don't exactly need it. SubhanAllah, Zakah, Zakah is to give from your surplus wealth. Your surplus wealth. And that's a pillar of Islam.
But here we see that subhanAllah, to reach a higher level, the companions gave from what they needed. وَلَوْ كَانَ بِهِمْ خَصَاصًا SubhanAllah. Then Allah SubhanAllah gives a formula. وَمَن يُوقَّسْ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ And those that يُوقَّسْ شُحَّ نَفْسِهِ And the way that it's translated is subhanAllah, Even, you know, those who are saved from their own soul's greed. To save yourself from yourself. You are your worst enemy. SubhanAllah. And shuh is subhanAllah, البخل مع الحرس It is a conscious, continuous greed. That as scholars say, the shuh, you would think that this level of greed would be extinguished by having more money and more belongings. But rather it's the opposite. When you receive more money, that increases your greed. That is shuh. The Prophet ﷺ, he said, when he asked what is the best time to give sadaqah, He said, وَأَنتَ صَحِيحٌ شَحِيحٌ He said, أن تُنفِقُ to give when you are healthy and tight-fisted. تَأْمَنُ الْغِنَاءُ وَتَخْشَى الْفَقْرُ He said that you hope to be rich and fear poverty. This is the best time to give charity. Because you have it and you want to hold it. And it coincides with what Allah ﷻ says, لَنْ تَنَالَ الْبِرَّ حَتَّى تُنفِقُ مِمَّا تُحِبُّونَ You will not reach true piety until you spend out of that which you love. Not only money, belongings, the infinite you love, you give it to someone. Because you want to see them smile, you want to see them happy. You know they may need it more than you. Then Allah ﷻ gives the last category, وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْنَا وَلِإِخْوَانِنَا لَذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجَعَلْ فِي قُلُوبِنَا غِلًّا لَذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَأُوْ فِرْحِينَ Those who came after them, they say, Our Lord, forgive us of our sins and the sins of our brothers who believed before us. So now he, inshallah, he's talking about us.
الَّذِينَ يَتَّبِعُوهُمْ بِإِحْسَانٍ The ones that follow them in righteousness being the companions and after the companions those that follow them and the generations that follow. So understanding as the Prophet ﷺ he says, The best generation is his. ثُمَّ الَّذِينَ يَلُونُهُمْ ثُمَّ الَّذِينَ يَلُونُهُمْ Then the ones that follow them. So seeing here that inshallah, we fall into this third category of people that we make dua and call on Allah ﷻ to ask us to have the serenity and the softness in our hearts for those that are suffering now. That we make dua for the people that suffered as the companions did. Hence we say, رضي الله عنهم We say, صلى الله عليه وسلم And this should always remind us in general, the general fraternity of brotherhood that exists now. And anyone that is suffering around the world from the brothers and sisters that we make dua and that we send messages to people to remind them of their virtue that Allah has upon them. And to remind them that there are those that are suffering. So let's take that opportunity within these last odd nights to at least put our hands up and make dua for our brothers and sisters in Quds right now. What they are suffering now, subhanAllah, innocently facing these tyrannical, you know, subhanAllah, oppression that is going on. And we're sitting here, subhanAllah, in AC happily, alhamdulillah, listening to the words of Allah ﷻ. But never forget those that are suffering to make dua for them and to give what you have for the sake of Allah to help them. And inshAllah we'll fall in this third category of people that Allah ﷻ loves. May Allah ﷻ bless us and make us of those that continually are selfless and that think about others and ourselves. جزاكم الله خيراً Jazakum Allah khairan بارك الله فيك Sheikh Abdullah Allah ﷻ bless you and may Allah ﷻ reward you for that. May Allah ﷻ make it easy for our brothers and sisters all over the world, subhanAllah, to be even expansive and generous with our du'as. بارك الله فيك InshaAllah ta'ala, I'm going to finish my part quick so I can hand it over to Ustadh al-Ubna, inshaAllah.
So I'm just going to quickly do, because I know my topic ties into yours, inshaAllah, anyway. And honestly there's a lot about divorce, a lot about divorce, right? So, Juz 28 speaks to the subject, and I think that it's important for us to appreciate that the Qur'an does not leave things out. And it speaks to situations that happened in the time of the Prophet ﷺ, but that have manifestations, even if they're disconnected from the mechanics of what was present in that society, they have, subhanAllah, the same manifestations that exist today. And so the Juz starts off with al-Mujazzam, it starts off with the woman who pleads, and this is about a woman named Khawla bint Tha'laba, radiAllahu ta'ala anha. Now you may have heard this story, but I want to mention some of the details and how it ties to the last part of this Juz. Khawla bint Tha'laba is this woman that comes to the Prophet ﷺ with a plea. And by the way, subhanAllah, the surah that comes down is the only surah in the Qur'an where Allah's name is mentioned in every single ayah. And it's not a one-page surah or half a page surah, right? Every single ayah mentions the name of Allah to say Allah heard you. Allah heard you and Allah hears those who are in a situation like you. So Khawla bint Tha'laba, she comes to the Prophet ﷺ, and I'm going to summarize the narrations that she mentions, some details, because you start to get more of a clearer picture from Aisha radiAllahu ta'ala anha who heard the plea of this woman to the Prophet ﷺ. And she was in the corner and she could make out some of what Khawla was saying to the Prophet ﷺ. Khawla bint Tha'laba was an older woman and she came to the Prophet ﷺ to complain about her husband, Al-Aws ibn As-Samit. And she mentions, she says that he was a person, and she narrates her own story by the way as well, that he had a hot temper.
And he came home one day and we had been married for some time and we got into an argument and in the midst of the argument when he got angry, he said, you are to me ka dhahri ummi like the back of my mother. Now that pronouncement of Bihar to say that you are to me like my mother basically puts a woman in a suspended state. Okay, so you're not like my wife, so I'm not going to approach you like my wife and at the same time you're not going to get the rights of a wife upon me. You're just going to stay in a state that is mu'allaq, in a state that's suspended. You don't really know what your situation is and there's no timeline, there's no limit to this. I could leave you in Bihar for a day if I want, I could leave you for a year if I want, you just stay in that situation. And so you can think about the cruelty that's embedded within that. Now, Al-Osa ibn Samit, after he had the argument with his wife Khawla, he went to to see some of his friends to blow off some steam and as he went to hang out with some of his friends and blow off some steam, he came back and you know he was calm again, and he wanted to approach her for intimacy and Khawla said, no, no, no, you can't just pronounce Bihar on me a few hours ago and then come back and then you want to take your right from me all of a sudden. There has to be some sort of consistency that doesn't work that way, it's not fair. At that point she says to the Prophet SallAllahu Alaihi Wasallam that he tried to force himself on her and she said, but I was a younger woman than him and he was an older man, he had some weakness, because of that I was able to resist him and push him away. And she, you know, as she's complaining, SubhanAllah, she says you know some things about herself. She says that after I gave him abundant children, after I gave him the best of my years, after my womb gave him abundant children, after I spent on him he still put me in this situation. So she was infuriated that he pronounced Bihar on her after a long marriage in this situation.
And she said, SubhanAllah, and this is one of those details that is often lost, she says that I was so poor that I didn't have a cloak to go see the Prophet SallAllahu Alaihi Wasallam. Like I didn't have a proper hijab to wear so I could go see the Prophet SallAllahu Alaihi Wasallam. This shows you by the way that Allah does not only respond to the rich, okay, nor does the Prophet SallAllahu Alaihi Wasallam only respond to the elite. It's not like if Quran does not come down then this elite person is going to really put me in an awkward situation in society. This woman was so poor she said I had to go to one of my female neighbors and borrow a cloak from her so that I could go see the Prophet SallAllahu Alaihi Wasallam. And that's when she came to the Prophet SallAllahu Alaihi Wasallam to complain about her suffering, to complain about what her husband had done to her. And the Prophet SallAllahu Alaihi Wasallam, you know, he said to her that, you know, he's an old man and the Prophet SallAllahu Alaihi Wasallam prompted her to forgiveness and to fear Allah in regards to him and just, you know, he didn't have a solution at the time, Alaihi Salatu Wasalam. And then Allah Subhanahu Wa Ta'ala revealed Quran to the Prophet SallAllahu Alaihi Wasallam that Allah has heard, Qad Sami'Allah, SubhanAllah, Allah has heard the one who came to you complaining about her husband. And this is the powerful Surah of Al-Mujadidah. Now before this came, the Prophet SallAllahu Alaihi Wasallam, by the way, he was empathetic, but he didn't have a solution. Allah Subhanahu Wa Ta'ala mentioned the hearing of that woman of Khawla RadhiAllahu Ta'ala Anha and then even said to the Prophet SallAllahu Alaihi Wasallam and to the Ummah by extension, the formula for how to get yourself out of the situation. So obviously the penalty for Bihar violating in that way is to fast two consecutive months. So she said to the Prophet SallAllahu Alaihi Wasallam, Ya Rasulullah, he's an old man, he can't fast two months.
And then the Prophet SallAllahu Alaihi Wasallam, obviously in accordance with the ayat, says then let him feed 60 poor people. She said, Ya Rasulullah, he doesn't have that much. Remember, we're a poor family. And so that's where SubhanAllah, the ruling was even compassionate towards him and his situation and to her in her situation. So it didn't complicate the situation further. However, a strong message is sent down about a person who did not have much status in society and a person who was suffering from cruelty in her home that Allah SubhanAllah revealed the Quran in regards to a woman that was complaining about her husband that didn't even have enough clothes to come see the Prophet SallAllahu Alaihi Wasallam immediately to complain. And Allah SubhanAllah heard her from above seven heavens. And that elevated her to what point? Umar bin Khattab radiAllahu ta'ala Anhu, one time he was walking in the streets and this woman, old woman, right? At that point, she's an old toothless woman. She calls out and she says, Ya Umar, Oh Umar, I remember when you were Umair in Suq Al-Uqaad in the marketplace and used to go around pushing around the sheep with your stick. So fear Allah in regards to those people now that are your flock, those people that have been entrusted to you. Fear the punishment of doing wrong by them. And SubhanAllah, Umar radiAllahu ta'ala Anhu immediately starts to cry and he lets her, you know, admonish him. And she's going on and on with him. And some of the people, they don't know who she is. So they're saying, you know, look, why are you listening to her this way? And they admonished her. Why are you talking to him this way? And Umar bin Khattab radiAllahu ta'ala Anhu stepped in and said, let her be. Don't you know who this is? This is Khawla, the woman who Allah SubhanAllah heard from above seven heavens. So of course, Umar is going to listen to her. I'm not going to cut her off. I'm going to listen to her. In another situation, by the way, another narration where Umar radiAllahu ta'ala Anhu saw her and he left a group of men and he immediately started to take care of her and welcomed her in a certain way and started to listen to her and started to hear from her.
And some of the people said, you left the best of Quraysh to this woman. And the Prophet radiAllahu ta'ala Anhu responded, Waidak, ata'lam man haadi, woe to you, don't you know who this is? This is the woman who Allah heard from above seven heavens. And he stayed with her. He said, I would not leave her until she got what she came for. And or unless the salah came, the only way I would leave her is that I fulfilled whatever she was going to ask of me or the salah would come instead. So subhanAllah, those that Allah listens to, we also should listen to. And, you know, we have to fear the dua of the madloom, fear the dua of the oppressed as Sheikh Abdullah was just alluding to as well. Now, subhanAllah, what's the connection of this to the rest of the juz? The juz talks about surah al-talaq, surah al-tahrim, and it talks about how to not mistreat our spouses, especially in the process of getting a divorce. And this is really important because al-Mujadila talked about cruelty within a marriage. And the ulema mentioned, by the way, about dhihar, about these jahili practices, that there is no greater cruelty within a marriage than to leave your spouse in a place of uncertainty. SubhanAllah, there is no greater cruelty than that. And so dhihar, to leave a person in a state that is mu'allak, in a place that's suspended, which was okay at that time before this revelation, that's so cruel. A woman could be wondering for years, you know, what's my situation? For months, what's my situation? And there are multiple manifestations of that, right, where people are not committing to their spouses. And when they're not committing to their spouses, their spouses are losing their minds wondering whether or not they should continue to invest in this. And so they're being asked to invest fully as spouses, but at the same time are not receiving any type of security. And you look at the opposite of that. How did the Prophet ﷺ assure Aisha radiAllahu ta'ala anha, told Aisha radiAllahu anha that our marriage is like this rope's knot. It's tighter than this rope's knot, right?
So giving that sense of security and not abusing that. And you find people, Allah use all sorts of things, and that's why the harsh condemnations about weaponizing intimacy, for example, against your spouse, about, you know, leaving them in a suspended state within these jahili forms, these ignorant forms of practices that have no basis in Islam. And then you find, of course, surah at-Talaq, as we said, it just goes straight to divorce. And this is a very important point that just as there is ihsan in marriage, there is ihsan in divorce. Allah use those words, tasrihan bi ihsan, that there's ihsan in divorce. Divorce is not a desirable outcome. It's not something that is recommended in a normal circumstance. It's not something that we should seek. In fact, it should be avoided to the greatest extent possible because when you get married, you get married with the intention of staying with a person. And sabr is what usually keeps a marriage going strong. A lack of sabr is what usually leads to a quick dissolution of a marriage. Of course, I'm not talking about the abuses and things that should, you know, that dissolution should be sought from. But I'm talking about, you know, the idea of hastiness and the expectations, unreasonable expectations, and the quickness and the lack of self-accountability. These are things that perpetuate a higher rate of divorce. However, at the same time, sometimes it's a reality. And Allah Subhanahu wa ta'ala is saying there has to be ihsan in that too. There has to be excellence in that too, not abuse, because what often happens is that suddenly the other person is now your enemy. And so it's like I want to punish you for having wasted my time with this marriage. And so I'm going to resort to all sorts of things. And forget about vuln, forget about, you know, the transgressions or the limits of transgression, whatever I can do to get back at you for having wasted my time. So I'll punish you with wealth, I'll weaponize if we have children from the marriage, I'll punish you in every way, emotionally, I'll talk bad about you. All of these things start to happen, subhanAllah. And Allah is saying, tasreehan bi ihsan, wa la tansal al fadla baynakum. Don't forget the good times that you have.
Don't bad mouth your exes, right, in this situation. And I'm going to, inshaAllah ta'ala, I want to wrap this all up. I said I would take a shorter time, ustadh al-ribna, I apologize. I took longer than I wanted to take here. But the idea of mercy and the idea of showing that, I'll just say this, that I have rarely seen, rarely seen, people apply the sunnah when it comes time for dissolution of a marriage. It is so rare, subhanAllah. The most religious people suddenly all the concepts of the process of counseling, the process of arbitration, doing right by people, you know, observing their iddah properly, all those things go out the window, even with the most religious of people. And the sunnah shows its brightness in the darkest of times when you apply the Quran and the sunnah of the Prophet salAllahu alaihi wasalam. And so fear Allah, fear Allah, truly fear Allah in these situations. You see people, subhanAllah, immediately at the time of divorce, they abandon their spouses, forget about iddah, you know, cut them off altogether, skip the arbitration process, skip the counseling, like go straight, forget about trying to find a settlement or a solution that is in accordance with their deen, just immediately skip all of that and throw it out the window. So Allah subhanAllah ta'ala is telling us in this juz to have ihsan in marriage, to have ihsan when there are arguments within marriage, the things that are normal in marriage, and then to have ihsan even if marriage comes to an ending in the case of divorce. May Allah grant us ihsan, excellence in all of our affairs. Allahuma ameen and inshaAllah ta'ala with that, Ustadh al-Lubna, I know that you have a lot to share in this regard, and I apologize for taking more time than I wanted to. JazakAllah khair. BarakAllahu feek. We enjoy, of course, listening to both of you, and Shaykh Abdullah always, of course. You can never talk for too long. BarakAllahu feek. Bismillah wa salatu wa salam ala rasulillah. So I wanted to reflect upon two verses in Surat al-Talaq, as Shaykh Omar had mentioned,
and those are parts of verses two and three. And subhanAllah, these verses are so powerful, not only within the context of divorce, but also in the context of any difficulty that we may be facing. So I wanted to talk about it from those two perspectives inshaAllah. And the ayah is, the end of verse two is, Wama yattaqallaha yaj'al lahumakhraja wa yurzuqhu min haythu la yahtasib wama yatawakkal ala Allahi fahuwa hasbuh Allah subhana wa ta'ala here is saying, whoever has taqwa in Allah, whoever has taqwa in Allah subhana wa ta'ala, Allah will make a way out for you. Allah will make makhraja, will make a way out for you. SubhanAllah, and here taqwa, of course it's a reminder that, we typically say fear of Allah subhana wa ta'ala, it's God consciousness, where we fear the displeasure of Allah, we don't want to do the things, we don't want to do the things that will displease Allah subhana wa ta'ala, and it is the desire to please Allah subhana wa ta'ala. So when we're thinking about Allah, we're thinking, is this pleasing to Him, is this not? So this inshaAllah is taqwa. So then what else does Allah subhana wa ta'ala say? And what else? wa yirzuqoo min haytu la yihtasib And He will provide sustenance for him, will provide rizq for him, from a place he would have never imagined. This is so profound subhanAllah. And then the final kind of capstone, to this beautiful couplet of ayat that gives so much hope, wa mayy yatawakkal ala Allahi fahuwa hasbuh And whoever places his trust in Allah subhana wa ta'ala, Allah is enough for him. Allah is enough for him. So, you know, what's interesting here, as Dr. Umar mentioned, that this surah At-Talaq, and this ayah by the way comes early in the surah, but it is talking about the hudud, the boundaries, you know, what are people supposed to do within the divorce process, before, during, and after. And here, the reminder here, for those of you that are getting divorced, ittaqillah, be God conscious,
as Dr. Umar mentioned, don't throw out all the sunan, and all the rules of Allah subhana wa ta'ala, out the window. But what's powerful here, for those of you who have taqwa, and Allah subhana wa ta'ala, Allah will make a way out for you. Because for those of you who have gone through divorce, for those of you who have loved ones, that have gone through divorce, it can be a very necessary thing, but unfortunately, unfortunately, it can be very messy, due to this lack of taqwa. On the part of one party, or both, wallahu a'lam. It can be very messy. So that, you know, when somebody's going through a state of divorce, in this situation, it's a time of great upheaval. Where am I gonna live? Where are my kids gonna live? I want my kids. My ex wants my kids. He wants to do it like this, I want to do it like that, subhanAllah. How will I pay my bills? I don't have a job. SubhanAllah, so many questions. It's a massive time of upheaval. So these ayats are coming as a comfort to you, that are going through this struggle. Whoever has taqwa on Allah subhana wa ta'ala, Allah will make a way out for you. And what else? And what else? وَيَرْزُقْهُمْ مِنْ حَيْثُ لَا يَحْتَسِبْ And will provide sustenance. Sustenance is not just money. But it's, you know, it can be wealth, health, it can be a job, it can be a new spouse, inshaAllah, it can be a child, subhanAllah, it can be so many different things. Will provide for you from a place you would have never imagined. So don't rack your brain and think how, how, how. Of course, take all of the measures that you can do, of course. You, you know, look for a job. You, you know, try to get that, that counseling between the two of you. Try to get the arbitration. Get all of the means, do all the means that you need to do to settle your affairs. But when you are stuck, realize that Allah subhana wa ta'ala will provide a way out and will provide sustenance from a place you would have never imagined. And what else? And reminder, whoever puts his trust in Allah subhana wa ta'ala, وَيَرْزُقْهُمْ مِنْ حَيْثُ لَا يَحْتَسِبْ Allah is enough for him. The lawyers can try to mess you up. Your ex can try to mess you up. Family can try to, all of a sudden, become your enemy.
Allah subhana wa ta'ala is enough for you. So difficult to remember during these extreme times of hardship. And yet Allah subhana wa ta'ala is reminding you. Allah subhana wa ta'ala is reminding you and all of us inshallah. And what's interesting is that this ayah, the sebab of nuzul, the reason why that this ayah was revealed, and it is mentioned in the books of tafsir. There's a narration that has some weakness in it, but I thought that subhanAllah, it's again reaffirming such a powerful concept that there was a man who did not have a lot of financial means. SubhanAllah, he was struggling financially. He had a lot of dependents, a lot of children. And on top of that, his son was taken as a captive during battle. And so this poor man and his wife were so distraught. What is the status of their son? Is he alive? Is he well? Is he injured? When is he going to be returned? They don't know. So of course, this is a great, great difficulty and test and happened to be that Prophet Muhammad salAllahu alayhi wa sallam was visiting this tribe. And so the man went to Prophet Muhammad salAllahu alayhi wa sallam, seeking his advice. And he told him his situation. He said, Ya Rasulullah, advise me. What should we do? Prophet Muhammad salAllahu alayhi wa sallam advised him to say la hawla wa la quwwata illa billah. Say this, you and your wife say it a lot. Keep repeating it. la hawla wa la quwwata illa billah. That there is no strength nor might except for that of Allah subhanAllah. And this is a great reminder for us in times of our difficulty, just to remember the might and the strength of Allah subhanAllah. We don't need to figure out where and how. Allah subhanAllah is the most mighty. He will help us inshAllah. So this man went back to his wife, advised her what Prophet Muhammad peace and blessings be upon him, advised him. And they kept repeating la hawla wa la quwwata illa billah until subhanAllah, while Prophet Muhammad peace and blessings was still there in the tribe. They see what? Their son coming in the distance. Not only that, not only returning home safe and sound, subhanAllah that he is carrying a goat in his hand.
SubhanAllah, the goat was injured and Prophet Muhammad peace and blessings be upon him mentioned to the family that they could go ahead. It was okay for them to go ahead and kill this, sacrifice this animal and to go ahead and eat from it. SubhanAllah, look at that, that they were worried about their son by focusing their attention on Allah subhanAllah. There's nothing that they could do. There's absolutely nothing that they could do except for dhikr, except for dua. By repeating and you know, la hawla wa la quwwata illa billah, by putting their trust in Allah subhanAllah, Allah subhanAllah made a way out for them. And what else? And provided sustenance for a place you would have never imagined. They were worried about their son and not only did they get their son, they got sustenance for their entire family. SubhanAllah, it's totally amazing. You know, as Dr. Omar was mentioning, the miracle in the sense of hawla, she's complaining, she's saying, talking about this oppression that her husband is doing to her, to Prophet Muhammad sallallahu alaihi wasallam. Pleading with him about this injustice and she got the miracle of revelation, right? About her answering her on the spot. A'isha radu anha, subhanAllah, she was slandered. The whole community was talking about her. And what happened? The miracle of Quran came and revealed her, of course, her innocence. And of course all of the other admonishments about slander in general. And Musa alayhis salam, when he was in front of the sea and Firaun is behind him and his people are with him. He doesn't know exactly what's going to happen but he has that taqwa. He has that tawakkul, he has that trust. And Allah subhanahu wa ta'ala, he strikes his staff as he's commanded and the sea parts. SubhanAllah. So what I wanted to say was, you know, we may not see these miracles in our lives. We will see some form inshaAllah, but not like this. But the point of these miracles in the Quran is for us to look and say, yes, I believe. I believe that Allah can do this for me.
Right? In these modern times, in these modern days, when I'm racking my brain, I'm thinking, how am I going to get out of this bad relationship? How am I going to get out of this extreme financial difficulty? How am I going to get out of this sickness? I have people defending on me and I'm sick, I can't work, or, you know, I don't know how I'm going to take care of my family. When you have all of these fears, maybe even doubts about the religion, maybe you have some doubt that's settled into your heart that's, subhanAllah, completely upended your whole life because you want this religion, but now you have this doubt and you don't know what to do. Allah subhanahu wa ta'ala will make a way out for you. Don't despair in it. These miracles that happened are there in the Quran for us to believe and these miracles can happen to you in the way that Allah subhanahu wa ta'ala wants us to see them inshaAllah. So my dear brothers and sisters, you know, when we have those questions, how will I ever be happy again? How will I ever love somebody again? How will I ever feel safe again? How will I ever believe again? Allah subhanahu wa ta'ala will make a way out for you. You just have to have taqwa. That the state that you're in of just fearing the displeasure of Allah subhanahu wa ta'ala and wanting to do the things that are pleasing to Him, may Allah subhanahu wa ta'ala accept from all of us and make a way out for all of us in our times of difficulties inshaAllah. Allahumma ameen. JazakumAllah khair Astaghfirullah for the beautiful words. SubhanAllah, I think the relationship that Jesus touched on between taqwa and tawakkul is one that's often not spoken about enough. If you are becoming a generally more aware person of Allah and you don't want to commit the sins that will earn the displeasure of Allah, surely when you're put in a situation where people easily forget Allah, you will remember Him. And when people easily commit sins and justify those sins internally by saying, hey, I was wrong too, you know, I'm getting this is my revenge time. This is my payback time. A person will hold themselves back and subhanAllah, that's so spot on because it's just it really is heartbreaking honestly
to see the way that people behave. May Allah protect us. And I always say we say nasaAllahu ala'fiya, may Allah protect us from behaving in like manner, not just from being on the opposite end of something like that, from behaving like manner. When you see people just suddenly become just not themselves, right? It's like when those times come and that's where true character shines. They say hassan khuluq, good character is how you deal with someone with su'ul khuluq. It's how you deal with someone with bad character. The measure of good character is how you deal with someone with bad character. So I think the measure of good character is how you deal with a bad situation, you know, like as well, like it's not just how you deal with bad character individual, how you shine in a bad situation and stick to your ethics and stick to your principles and that's taqwa and that is inherently linked to tawakul where I know Allah is going to bring me out of this if I do what Allah has pleased with. Abdullah, you're an imam. I mean, I'm sure you're seeing the breakdown in families and stuff all the time. Do you have any comments Shaykh about this entire subject? I mean, that you'd want to share any reflections? I mean subhanAllah, it just reminds me of the saying of the Prophet ﷺ, rifqan bil qawarir, you know, to have to be gentle with these vessels. I mean speaking about, you know, the woman, to be very gentle because it's sort of, you know, when you look at Mujadila, it was in defense of, you know, a helpless vulnerable woman, radiAllahu anha, may Allah be pleased with her. The Quran came down to justify her rights. We have to think about that when we look at Islam in a certain way or some people may look at Islam in a way in regards to women as though they are lesser of individuals. Hasha wa khala, that is not the case from a creedal perspective, from the authoritative sources does not validate that type of claim or that type of understanding or belief regardless of any culture or any individual that may have grown up that way. And we see that that was how they grew up, raduAllahu anha wa alayhi wa sallam, the companions, but the Quran came to transcend the culture,
to modify it in order to beautify it and every other culture in regards to preserving. And when you do that, Allah ﷻ said, qasiyamu shahraini mutatabi'een, subhanAllah. You have to fast two consecutive, we're only fasting one month, brothers and sisters. Two months because you violated your wife, you know, a statement. Yeah, subhanAllah, this is not something that we, you do not take the feelings of any individual, particularly your best friend, your wife. Allah ﷻ, as we know, it's a mithaqun ghalila, it's a contract between you and her for Allah ﷻ, who's going to help me get to Jannah. And Allah ﷻ protects each and every one of you. And this chapter, subhanAllah, is a sign of that. SubhanAllah, what you just mentioned too, the statement of Umar raduAllahu anhu said, we used to have no regard for women whatsoever in jahiliyyah until Allah ﷻ revealed about them what He revealed and assigned to them what He assigned. Imagine Umar raduAllahu anhu and Khawla bin Tha'albah and what that does to him when he sees Khawla, right? Like that's Islam. It took a society that was burying women alive, burying little girls alive and turned it into a society where Allah ﷻ reveals Qur'an about an innocent woman that was slandered and Allah ﷻ reveals Qur'an about a woman that was, you know, being mistreated by her husband that was so poor that she didn't have the clothes to come to the Prophet ﷺ to complain about that, subhanAllah. That transforms a society and that truly was remarkable. Just the period, like it takes time to root that stuff out, right? But the period at which Umar raduAllahu anhu changed because he revered what Allah ﷻ revered and what the Prophet ﷺ commanded and so that switched up their entire ethical paradigms and it transpired in the most beautiful community to ever walk the face of the earth, raduAllahu anhu ajma'in. Allah ﷻ be pleased with them.
Send his peace and blessings on our Prophet ﷺ, Allahumma ameen. So Shulubna, before we go, it's right at, we've got to end now, but you always have like these nuggets of wisdom, these like gems, like give us an inspirational quote, something for people to take home in the last two, three days of Ramadan now. What should we do? Wa raqqa wa fikir. Like you're in the huddle, team huddle and you're going to give like that speech right now, right? So like, what's your, this is the last huddle, fourth quarter of Ramadan, the last two minutes of Ramadan. Wa raqqa wa fikir. MashaAllah. You know, I would say SubhanAllah, because we were talking so much about helping people and we were talking so much about hardship in this episode and we can take this inshaAllah with us these last few nights of Ramadan, you know, somebody's going to ask you for help in these last few nights. Somebody's going to maybe be moving, they need help financially, they need help, you know, guidance for their kids. They need help. And sometimes you're like, Oh, I'm about to go to Tarawih, you know, or I wanted to give this money to this organization or I need it actually right now. I need to fix my car, whatever it is. SubhanAllah, you know, as you were talking about, Wa maya shukranaf, SubhanAllah, I messed it up. That ayah, messing up the team huddle. But SubhanAllah, what I was going to say was, when you, you know, just kind of push down your needs and you go and you help your brother and sister in Islam, SubhanAllah, or you help your neighbor, you help whoever it is, Allah SubhanAllah will reward you, SubhanAllah, so much and will remove your own difficulties. Remove your own difficulties because you set aside, you know, your own difficult situation to go help somebody else. So when that waswasa comes and you're like, Oh, but you need this or you're going to use this time for something else, go and help that person and Allah SubhanAllah will help you even more inshaAllah. JazakAllah khayran. So summary, expansive with your care,
selfless with people that you don't even know, SubhanAllah, the Ansar. Selfless with your dua and selfless with your spouses and do not wrong when you're in a place of power or in a place of distress. Men and women, do not wrong your spouses in those situations. Do not wrong people around you, of any class, in any situation. Expand your heart, expand your goodness and Allah SubhanAllah will expand his goodness upon you. JazakAllah khayran. Ustadh Urdubna, it was a pleasure as always. JazakAllah khayran, Shaykh Abdullah. You got to put up with me for two more of these, man. We can do it. JazakAllah khayran. Assalamualaikum warahmatullahi wabarakatuh, everyone. We will see you inshaAllah ta'ala. Tomorrow I remind you inshaAllah to please support Yaqeen. Please continue to tune in. Keep us in your dua as well inshaAllah. Assalamualaikum warahmatullahi wabarakatuh. Assalamualaikum warahmatullahi wabarakatuh. So whether you're a student, an imam, a counselor, a youth leader, an activist, a teacher, a child, a parent, you deserve to have an expert to turn to when you want to talk about Islam. You no longer need to imagine that single resource that both our brothers and sisters in Islam and humanity can turn to for answers on the most compelling issues because Yaqeen is that resource and it's completely free. Donate to Yaqeen Institute for Islamic Research today so everyone can have somewhere to turn to to dismantle doubts, nurture conviction, and inspire contribution one resource at a time.
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