Qur'an 30 for 30
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Juz' 28 with Ustadha Nuriddeen Knight
Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Ustadha Nuriddeen Knight, explore gems from the 28th Juz' of the Holy Quran.
Transcript
This transcript was auto-generated using AI and may contain misspellings. And we are here to welcome you all back to Qur'an 30 for 30. We have been adjusting our tech. We ditched zoom and we're trying something else and look at this big old mic. I wanted to copy Sheikh Abdullah so I could be like Sheikh Abdullah. That's right. I've got a new mic as well inshaAllah ta'ala so I can be like Sheikh Abdullah which is my model in life is to be like Sheikh Abdullah inshaAllah. And we want to welcome as well Ustadh Nuruddin Knight, alhamdulillah, who is a fellow at Yaqeen who wrote a really beautiful paper before. I mean aside from the content that she does with us alhamdulillah but she wrote the beautiful paper on A'ishah radiAllahu anha. She also has a book on 40 hadith on A'ishah. Really framing A'ishah radiAllahu ta'ala anha is more than just you know a discussion about her age but the person of A'ishah radiAllahu anha. So Ustadh Nuruddin, we're honored to have you tonight with us alhamdulillah. And looking forward very much so to your reflections on Surat al-Mujadila. So inshaAllah ta'ala as we are now in the 28th juz, obviously there are more surahs that are involved here. But all of these surahs do speak to a you know to the believer having a deep and sincere commitment to Allah subhanahu wa ta'ala, sincerity and really ethics. A lot of this is about ethics and a lot of this is about being true to the claims that you make. And subhanAllah the beauty of this juz is that it spans family life, it spans battle, it spans you know wala'an baraa' the concept of allegiance. It spans everything from marriage to divorce and jum'ah community life. And the singular theme that I see prevalent throughout this or present throughout this juz is this idea of being truthful to your claims, being truthful to your covenants,
being truthful to your contracts and going above and beyond with the people that Allah subhanahu wa ta'ala has assigned rights to to please Allah subhanahu wa ta'ala through doing right by them. So it starts off with surah al-Mujadila, the one surah in the Quran where the word Allah is in every single ayah of the surah. A woman who pleads and ustada Nooruddin inshaAllah is going to talk about this surah. But a woman who pleads to Allah subhanahu wa ta'ala for her right as her husband is not physically abusing her but emotionally abusing her through the practice of dhihar which was one of the practices from the days of ignorance where a person would put their spouse in sort of a suspended and uncertain state. And inshaAllah ta'ala as ustada Nooruddin is going to talk about that I'm not going to go too much into detail with that. But this idea that a person mistreats those that are within their homes and is not true to the covenant and the commitment, the right of marriage, the right of marriage that is to be fulfilled, that a person be loyal to their spouse and that a person treat their spouse with bil ma'ruf, with excellence, in accordance with custom and a person violating that right. And Allah subhanahu wa ta'ala listening to a woman who otherwise would be looked down upon, would be neglected. And subhanAllah this woman's dua, her supplication, her plea was so powerful that Allah azawajal reveals a surah about it. Then you go to surah al-Hashr and in surah al-Hashr you have the opposite side which are the believers who love Allah and the Messenger salAllahu alayhi wa sallam, who assist those who migrate for the sake of Allah and his Messenger salAllahu alayhi wa sallam. People who despite having their own difficulties not only honor the covenant they make with the Prophet salAllahu alayhi wa sallam, but they go above and beyond. yu'thiruna ala anfusihim walaw kana bihim khasasa
They prefer others to themselves and this is talking about the ansar of the Prophet salAllahu alayhi wa sallam, the people of Medina who welcomed in the people of Mecca and gave them preference even to themselves. They went far beyond what they agreed with the Prophet salAllahu alayhi wa sallam because they understood that there is a contract and there is a pledge and then there is ihsan, there is excellence. So Allah talks about these people and their selflessness, right? Not only being truthful to their claim that they will host the Prophet salAllahu alayhi wa sallam and they will take him in and the risks and the consequences of taking in the muhajirun but excelling for the sake of Allah subhanahu wa ta'ala, serving them what they themselves were in need of, showing love to the muhajirun who had lost their homes and now we're in a situation where they were at the mercy of their hosts and the ansar of the Prophet salAllahu alayhi wa sallam. And you can think about when a person gets married, the vulnerability of putting your life behind to move in with someone else. You're really at the mercy of that other person, especially when you're talking about the spouse here, in this case the woman who is at the mercy of her husband and he has a choice whether to show her cruelty or to show her the right way or to establish the rights to have taqwa with her or to show ihsan, to excel with her. And here you have a people that go beyond the contract to please Allah subhanahu wa ta'ala and to do well by those who have come forth for the sake of Allah, which is the opposite of the munafiqun. The hypocrites on the other hand, they make claims but they find ways to undermine those claims from the very start of making those claims. They word them in certain ways. They're only present in certain circumstances. They're looking for ways to undermine the mission of the Prophet ﷺ
and to undermine the contract that they have taken with the Prophet ﷺ as he comes to Madinah. Allah subhanahu wa ta'ala in Surat As-Saf, Allah subhanahu wa ta'ala admonishes those that claim to do things that they do not do. Allah admonishes hypocrisy. يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَا تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتَنِعٍ عِنْدَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ Oh you who believe, why do you say that which you don't do? Most grievous in the sight of Allah subhanahu wa ta'ala is that you say that which you don't do. So why is it that you're not honoring the contract that you took with Allah subhanahu wa ta'ala? إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفَّنَ كَأَنَّهُمْ بُنْيَانٌ مَرْسُوسٌ Allah loves those believers that fight together like a fortified wall. That not only defend the Prophet ﷺ but form like a fortified wall around the Messenger ﷺ. The way the Ansar would put their lives on the line, literally grab the Prophet ﷺ Oops, and the mic hit me. Literally grab the Prophet ﷺ when the Prophet ﷺ was in the battle of Uhud to protect him. And you have the Munafiqun from that very same battle that are finding an excuse to not participate in that battle. So Allah subhanahu wa ta'ala says لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتَنَ عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ Honor that contract, honor that covenant that you took with Allah subhanahu wa ta'ala and go forth and protect the Prophet ﷺ, show him love. And Allah gives us the example of Isa alayhi as-salam, Jesus peace be upon him, and his loyal disciples, the Hawariyun. And Allah says كُونُوا أَنصَارَ اللَّهِ Be helpers of Allah. The way that Isa alayhi as-salam, Jesus peace be upon him, called out and said من أنصاري إلى الله Who are my helpers in the cause of Allah subhanahu wa ta'ala قال الحواريون نحن أنصار الله And the disciples said we are the Ansar, we are the helpers
in your cause for the sake of Allah subhanahu wa ta'ala And here Allah azawajal has just praised in this very same juz the Ansar of the Prophet ﷺ who honored the contract, who showed that loyalty to the Messenger ﷺ and to the Muhajirun as they made their way to Medina to start their lives over and we're in a great state of vulnerability. Then what does Allah talk about? Allah talks about المنافقون Al-Munafiqoon And Allah azawajal gives us the opposite side of this. People whose words and acts contradict their thoughts and their feelings people that stand up and they say أنصري إلى الله ورسول الله Listen to the Prophet ﷺ and they're not listening to the Prophet ﷺ Instead they are portraying what is false in order to attain power and prominence in society and to undermine the mission of the Prophet ﷺ So in Surat As-Saf and then Surat Al-Munafiqoon which is not immediately after but in the same juz you have those two sets of believers that are put side by side those that are sincere and go above and beyond and those that portray faith but actually undermine the cause of faith. And in between both the منافقون and the محسنون here what is it? It's the contract, it's the covenant with Allah ﷻ the rights of Allah ﷻ and the rights of the Messenger ﷺ and the rights of the believers and those whom Allah azawajal has assigned rights to and the people in Surat As-Saf of course again are praised because they go above and beyond the منافقون they hold back. Then there's a deeply personal part of this too what's sandwiched in between these surahs is Surat Al-Jumu'ah where Allah ﷻ tells the believers to make their way إِذَا نُوذِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمْعَةِ فَاسْعُوا إِلَىٰ ذِكْرِ اللَّـهِ وَذَرُوا الْبَيْعِ ذَلِكُمْ خَيْرٌ لَكُمْ إِن كُنتُمْ تَعْلَمُونَ that when the call for Friday is made, when you hear the call for the Friday prayer
rush, hasten to the remembrance of Allah ﷻ and leave behind the things of this world, leave behind your trade. Obviously we're in an era where it's painful for us to talk about this because of our circumstances but in normal circumstances, what is Allah talking about? Allah is telling us to analyze deeply ourselves in something that we will see on a weekly basis under normal circumstances, our ibadah, how we drag our feet to the call of Allah ﷻ on the day of Friday how we drag our feet وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوَا نِنفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا and if they were to see a better trade or a better deal then they would leave the Prophet ﷺ standing in the same way the hypocrites would leave the Prophet ﷺ standing alone in battle the people would leave the Prophet ﷺ standing and they would not come to the call for prayer, the call of Jumu'ah because they are pursuing what is of this world, not pursuing what is of the hereafter and so Allah gets to the crux of the matter here that there are people that pursue this world and people that pursue the hereafter those that pursue the hereafter will push themselves above and beyond to answer the call of Allah ﷻ those that pursue this world will use the call of Allah to undermine their commitments and undermine their contracts in a way that they seek to hurt the believers and hurt even those that are closest to them in regards to their family and of course in the case of the sahaba even the Prophet ﷺ finally it ends off with surah at-talaq, surah at-tahrim at-talaq admonishes the wives in this case whereas al-mujaadila admonishes the husband and so it is bil ma'ruf, wa lahunna mithu allathee alayhina bil ma'ruf that treatment should be excellent between both the husbands and the wives
but still Allah ﷻ elevating the ethics or setting the standard to not mistreat a person, surah at-talaq, to not mistreat your spouse due to some of the things that have emerged and instead to observe the highest level of ethics even in the process of divorce so mujaadila is a person who uses, who weaponizes a jahili form of divorce talaq is a form of divorce that is mashroor, that's legislated and that has to observe certain guidelines and ethics in order for a person to still be amongst those who answer the call of Allah ﷻ in all of their affairs of their lives finally surah at-tahrim Allah ﷻ tells us that those who cling to this world and think that their associations will save them because what you're seeing in this juz are the munafiqoon who when they went to the disbelievers they said we're really with you and then they hung their hats on their association with the Prophet ﷺ and used that as a means of pushing themselves forward in this world what does Allah ﷻ say? look at the wives of Lut ﷺ and Nuh ﷺ كانت تحت عبدين من عبادنا صالحين فقانتاهما فلم يغنى عنهما من الله شيئا وقيل ادخل النار مع الداخلين look at the wives of prophets, Lut and Nuh ﷺ their association with their husbands meant nothing to them it did nothing for them whatsoever it only increased them in humiliation so they are hypocrites right because they were married to prophets and they used their marriage to the prophets to undermine the message of their husbands who were prophets of Allah ﷻ then Allah says look at Asiya ﷺ رضي الله عنها وعليها السلام who put everything forward and Maryam ﷺ who put everything forward Asiya married to the worst human being ever but still was able to elevate herself in the sight of Allah ﷻ
and to perfect her faith and sacrificed everything for the sake of Allah ﷻ because she had no need for this world whatsoever رَبِّ بِنِنِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ Oh Allah build for me a palace with you in paradise so while some people hold back from their prophets and hold back from Jumu'ah and hold back from their ibadat because of the matters of this world and some people even betray the prophets even their husbands here you have a woman that sacrificed everything for the sake of Allah ﷻ in the palace that is in Jannah with Allah ﷻ and the ultimate subhanAllah the Mujadila in the beginning pleading about the mistreatment of her husband and Allah answering her and here Asiya ﷺ pleading to Allah ﷻ about her husband mistreating her fir'aun and Allah giving her a house in paradise in an elevated state and inshaAllah ta'ala with that I'll pass it on to Shaykh Abdullah جزاك الله خير بسم الله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن ولاء ما بعد inshaAllah what we plan to cover is the verses in the chapter of Hashr verses number 18 and 19 bismillah ta'ala and that is speaking roughly about accountability that's the word that comes to mind when reading these beautiful verses as we know in this month and as should be in every month that we as human beings hold ourselves accountable and that means of accountability is that which will obtain will allow us to obtain the mindfulness of Allah ﷻ it's kind of interchangeable because we see that when you have the mindfulness of Allah ﷻ you hold yourself accountable and by holding yourself accountable a sign of that is mindfulness and this is what we were talking about earlier that the actions of Iman when you exemplify them when you do them whether it's in your heart or your limbs or your tongue that it increases your faith and that process is a beautiful process and that's the process of Hidayah, the process of guidance so here Allah ﷻ is talking about the chapter of Hashr
and Hashr means the gathering which was a gathering of the tribe of the nations before from Bani Nadhir, the tribe of Bani Nadhir they were gathering against the Prophet ﷺ to plot against him but what I want to talk about here is this beautiful verse where Allah ﷻ talks about these certain groups and the ayat before that and He says after عُذْبِ اللَّهِ وَرَشِطَنَا رَجِيمٍ يَا أَيُّهَا الَّذِينَ آمَنُوا تَقُوا اللَّهَ وَلْتَنظُرُوا نَفْسٌ مَا قَدَّمَتْ لِغَضٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ Allah ﷻ says, O mankind or O you who believe have mindfulness of Allah and look at what your hands have put forth have mindfulness of Allah for verily of Allah is the all-aware of what you do so what's beautiful here the scholars have mentioned a number of benefits and we will just cover some of them firstly says O you who believe so it's a call out to those who believe in the names and attributes of God and they try their level best to exemplify them and show them inshallah he says it taqwa Allah now taqwa as we know we say God fearing or mindfulness but actually when one is mindful of Allah it will result in having a healthy fear of Allah having a healthy love of Allah to where you weigh both of them out and all of the other names and attributes that request from you to show that within your actions so that is the taqwa and as the Prophet ﷺ said من تق الله وقاه he says whoever has mindfulness of Allah ﷻ Allah will protect him and that is what the verb waqia means or waqa means is to have a protection or a shield in something so in other words the actions of good that you do serve as a shield and a preventative measure against actions of evil or actions that are immoral or unethical etc so here Allah ﷻ says O you who believe have mindfulness of Allah
والتنظر نفس مالقدمت لغد so here it says والتنظر and another is to look at something but it's not only with the eyes also it's also as they say another في السماء or another في مخلوقات الله or another عموم is to look at something and to ponder over it it's not just just staring but it's if you were to stare and that staring leads to pondering over what you are looking at to result in something beneficial for you or to result in an action so here Allah is saying والتنظر نفس مالقدمت لغد and let every soul look at what they are putting forth Ibn Ashur mentions beautifully in this verse because he says because right after this Allah says والتقو الله مرة ثانية he says and have mindfulness of Allah he says it twice so Tauban Ashur says this portion where he says and every soul shall look at what they put forth it is like an interjection so it's the basis of the sentence would be يَا يُوَى الَّذِينَ آمَنُوا تَقُوا اللَّهَ تَقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَنُوا O you who believe have mindfulness of Allah for verily Allah is all aware of what you do but it is as though Allah interjecting here and saying والتنظر نفس مالقدمت لغد and let every soul look at what it's putting forth it is as though he is telling you how to be mindful what is the strategy or what is an example or what is an action that you can do within yourself within your heart that shows that you are mindful of Allah it is looking at what your soul is putting forth looking at what you've done what are you doing in this life and that is the beauty of the salawat just one example when we see that it is spread out over this time span of a day five times you know the prophet ﷺ gave an example that there was a river floating in you know flowing in front of someone's house and he or she was to wash in it every day would there be any daran he said would there be any filth on that person
they said no and this is the example the analogy that he gave of the salawat but even looking at a river subhanAllah it flows heavily it is always moving it is definitely a means of cleansing rather than a lake but it's like always moving so it would eliminate those sins the sins will be eliminated when one is mindful and when looks at the salawat what they put forth so when you're in your prayer think about what you've done if you're in salatul dhuhr what have you done from fajr to dhuhr and ask Allah for you call out his name and that is looking at what you've done and here means you know literally in Arabic means tomorrow but here subhanAllah the scholars mentioned being that he said it was Allah used the indefinite form it is a day a day because some scholars mention that the life of this dunya this worldly life is like one day and tomorrow is the next life subhanAllah so when looking at what have you done being an individual that constantly ponders over okay what did I do you know it's about to be asr when he says when he or she says allahu akbar they praise Allah and they think about what they've done from dhuhr to asr and they hold themselves accountable that is the action of a muttaqi that is the action of a mindful person so right after that Allah repeats to show the importance of it Allah is well aware of what you do now some scholars mention the difference between that Allah just says why because the one that is well aware has knowledge of the has knowledge of the hidden elements of his creation so those things that may be hidden and not you know the average person cannot see it Allah subhanAllah is well aware of it someone may know something about something but having a half of the in be shaped having
full comprehensive knowledge of the ins and outs if you will of that object or of that feeling Allah is well aware of it when you look at yourself and you hold yourself accountable and your heart is broken because of a sin that you may have committed or your heart is broken because of a good thing that you may have done and associated to other than your creator Allah is well aware of that he's well aware of what you do then Allah subhanahu wa'ta'ala gives you an example never leaving any stone unturned where he says in verse number 19 then he gives an example of the opposite the person that does not hold themselves accountable may Allah not make them for me make us from those that hold ourselves accountable I mean he says and do not be like the people that forgot about Allah so Allah subhanahu wa'ta'ala we can say forgot them but we want to make a clear explanation on that he made them forget themselves so repeat do not be like the people that forgot about Allah so he made them forget themselves for verily they are of the disobedient let's just take a small two three minutes here subhanallah when Allah subhanahu wa'ta'ala spoke about the hypocrites in another verse you know he says that they forgot about Allah so Allah forgot them now forgetfulness when we speak about Allah is not like that of his creation he's not like his creation in any shape form or fashion but it's showing you that when the individual voluntarily consistently does not remember Allah then Allah subhanahu wa'ta'ala as a means of accountability as a means of reward we want to say punishment is where the person will forget their own themselves how many times have you seen someone they've gone off on the far end and said wow
where are you who are you I don't even know who you are anymore you've forgotten yourself you've left off what you know is beneficial for you so when you as a Muslim you know who God is you recognize him and you don't try to do your best you're not from the sabiq umbil khairat you're not even trying to be from the muqtasidun this is where if you consecutively consistently do that it can be a means for your for something that is not beneficial for you into this life and dare we even say your destruction even before death but all of us know now that we are breathing we have the opportunity it's a strong opportunity for us to come back and that is where Allah subhanahu wa'ta'ala says fa ansahum anfusahum ulaikahumul fasiqoon those are definitely the disobedient ones and fisk comes from someone leaving the place of their habitat that is made for them and being that it's made for them it's beneficial for them when they leave from that fasaqoo they've left to that which could be detrimental to their benefit so seeing in this beautiful verse we see from surah al-hashr 18 and 19 the theme we should understand here is accountability may Allah subhanahu wa'ta'ala make us of those that hold ourselves accountable as Umar ibn al-khattab used to say hasibu anfusakum qabla an tuhasaboo wazinu a'malakum qabla an tuzanoo hold yourselves accountable before you will be held accountable and weigh your deeds before they will be weighed may Allah subhanahu wa'ta'ala make us of them ameen jazakallah I think when you talk about the hypocrites and the way that they always need someone else to hold them accountable right whereas the believers hold themselves accountable and the Muhsinun in particular just they go beyond accountability to excellence right move to the next level and to just do right by that so jazakallah khair I think it was a beautiful tie in alhamdulillah ustad al-nuruddin tafadhali
bismillahirrahmanirrahim alhamdulillah alrabbi al-alameen thank you for allowing me to be a part of this and thank you to Imam Omar and Sheikh Abdullah for sharing these reminders with us alhamdulillah alrabbi al-alameen so inshallah ta'ala we're just gonna look at the first three verses in surah al-mujadidah and so I'm going to read the English translation because my Arabic is not good enough so Allah subhanahu wa'ta'ala he begins this surah by saying God has heard the words of the woman who disputed with you about her husband and complained to God God has heard what you both have said he is the hearing the all-seeing even if any of you say to their wives you are to me like my mother's back they are not their mothers their only mothers are those who gave birth to them what they say is certainly blameworthy and false but God is pardoning forgiving those of you who say such a thing to their wives then go back on what they have said must free a slave before the couple may touch one another again this is what you are commanded to do and God is fully aware of what you do so I want to first begin by alhamdulillah we're in Ramadan and we've made it to Ramadan insha'Allah may Allah subhanahu wa'ta'ala accept our Ramadan and in this surah in particular and I think often when we approach the Quran maybe especially as Westerners who are so used to reading critically and used to kind of finding the meat in our reading right what are the important points that we all learn to do in school when it comes to the Quran we should remember that every single word and every single letter of the Quran especially when it comes to the Arabic is crucial and important and every story that Allah subhanahu wa'ta'ala gives us in the Quran is important
and that's especially valuable to remember with these three verses because it's easy to read it and to say well this is not exactly relevant to me because this entire concept probably most of us never heard of the concept of Zikar before reading the Quran but when we approach the Quran with awe, Sheikh Abdullah just spoke about having mindfulness of Allah subhanahu wa'ta'ala and I have heard a Sheikh translate even Taqwa to awe of Allah subhanahu wa'ta'ala all in the same theme that we want to remember that the Quran is a book of guidance it's a book of truth and unless you find out Allah he doesn't have any filler content in the Quran there's no part of the Quran that we should feel well let's just skip over that that's not really relevant to me we should always be looking to change our state through what the Quran is telling us and the surah and these few verses are no different and so while this exact concept of Zikar is not relevant to us everything in the story a lot of the details even and the bigger picture is relevant to us despite Hamdulillah Allah subhanahu wa'ta'ala essentially making this entire cultural tradition null and void and making anyone who does it have to pay and free a slave as we just mentioned or to also feed people if we go deeper into the surah so the verse these few verses in surah Al-Mujadila it reminds us to look beyond the world and of cause and effect and beyond ourselves and beyond culture and turn to Allah subhanahu wa'ta'ala himself so Qawla she this is the name of the woman who cries out Qawla she is of course a woman of her time and these
are the customs and this is the culture of their time so this is something that to us even when we read the verse where Allah subhanahu wa'ta'ala is saying if you call your wife like the back of your mother she is not really like the back of your mother your mother is only one who gives birth to you it may feel strange to us because we're saying well of course your mother is only one who gives birth to you but in their time this is a custom this is a piece of their culture that they took very seriously so just like in our culture any culture we get trapped by our own norms and our own traditions and you can't do this or you must do this and we take it seriously as if it were you know almost revelation itself we take it very seriously as human beings the society and the rules that we create and so in this culture when a husband pronounced the hart on his wife and made her made her quote-unquote like the back of his mother it was a very difficult position to be in because it was she was divorced but she was in a position where she was she didn't have the freedom to remarry but she didn't have the rights of a wife and so in this moment so essentially if Allah she had just been praying and her husband wanted to be intimate with her thereafter and she refused and in anger he pronounced this is a heart and I think it's important that we say that he did it in anger it was a moment it was a mistake because often or Allah but I think sometimes it's easier to see ourselves in the victim and not in the one who is the oppressor but we should realize we can also be angry and say something that ruins ourselves ruins other people ruins our family members and so we also should see ourselves in him and be careful of that and so then they don't know what to
do because this is the cultural custom so as far as they know they're not married anymore and so how Allah she goes to the Prophet sallallahu alayhi wa sallam she actually goes to her neighbor and she gets some proper clothes to wear shows the adab of even in this distressed situation and she's going to get some clothing so that she can be modest when she goes to meet the Prophet sallallahu alayhi wa sallam and so he goes to her I'll try to summarize the story inshallah to be brief she goes to him and she tells him her situation and she begs and pleads for him to do something and you know she's essentially in her mindset is thinking you know Islam has come these are these are all cultural customs what about my children what about me so she's giving the Prophet sallallahu alayhi wa sallam different arguments so that he can remove this zihar thing and just undo it but the Prophet sallallahu alayhi wa sallam he is the Prophet of God right he's not just a leader who's trying to do good things he is a prophet this is right he is a revelation is speaking through him so he can't just say yes it's wrong just go back to your husband no problem he can't just relieve her burden even though as a believer even though as someone who is his follower who is a Muslim who believes in Allah subhanahu wa ta'ala of course he would want to relieve her stress in that moment but he can't make things up the Prophet sallallahu alayhi wa sallam doesn't make anything up and so she's pleading with him and he can't do anything for her and so then she finally goes to Allah subhanahu wa ta'ala and she makes her dua to him and a part of her dua is oh Allah it is to you I complain of the severity of my
isolation and my grief at the separation I complain to Allah most high of my indigents and I believe that's poverty and my terrible state I have small children if I give them in custody to him they'll be lost but if I give them in custody to myself they'll go hungry oh Allah I complain to you and so it's shortly after this dua that she makes in distress that Allah subhanahu wa ta'ala reveals these verses and so I think that it's important for us to there's a few things that we can take from this and we already read the three verses so just to come back to them and reflect on them then this is a very difficult situation because this is a cultural norm that they believe in so as soon as it's pronounced to them we are not husband and wife we cannot be together and there's nothing they can do about it that's how real that that part of the culture was to them and it's a difficulty because she goes through the proper means right she goes to the Prophet salallahu alayhi wasalam who as a believer and especially obviously in that community you would think well who else can I go to right so she goes to the Prophet salallahu alayhi wasalam and he can't help her but she doesn't turn in despair in fact she turns to Allah subhanahu wa ta'ala so and even before that I want to just go to the moment where her husband pronouncing her she could have even in that moment had despair and said well this is just my state just like the other women who this has happened to in in my culture and our tradition this is just my state now I've been in in distress and she could have stopped right there and not even thought to go to the Prophet salallahu alayhi wasalam but she goes to the Prophet salallahu alayhi wasalam and when he can't help her then she goes directly to Allah subhanahu
wa ta'ala so this is such a beautiful lesson to us that it's okay and important to go through the proper means go through the proper channels whoever you think can most directly help you but don't forget to go to Allah subhanahu wa ta'ala and it's also just a couple of points other points the primacy of our relationship with Allah subhanahu wa ta'ala so in this world of cause and effect you know this thing happened to me this person did that but the reality is that no one can do anything unless Allah subhanahu wa ta'ala allows it and so once we believe that and know that as believers then we will always feel comfortable to go to Allah subhanahu wa ta'ala no matter how insurmountable the issue is and then to realize that in her story then she ends up through her dua and Allah subhanahu wa ta'ala accepting it and then this revelation she ends up changing the entire trajectory of her culture and of her society because of her faith and because she wasn't willing to just put up with mistreatment and just you know throw her hands up and say this is my state now she went to the prophet she went to Allah subhanahu wa ta'ala and she had faith that this terrible thing that had happened to her could change and what did Allah subhanahu wa ta'ala do in response he not only changed her condition he changed the condition for all women to come so that this couldn't happen to them so the last point I'll say which is maybe just a repetition is to have faith against even insurmountable odds don't think that anything is too big for Allah to overturn to change in your life that he can change anything as he changed for this woman something that she in her culture this was just what happened to women and no one could probably foresee that it would change but she had the faith to believe it could
change and had the faith to go to Allah subhanahu wa ta'ala to free her from this burden so inshallah ta'ala those are just a few reminders that I thought of when reading these verses and wanted to share inshallah. May Allah subhanahu wa ta'ala bless you Ustadh Nouruddin. SubhanAllah Khawla bin Tha'alaba radiyaAllahu ta'ala anha one time Umar radiyaAllahu anhu when he was the khalifa she admonished him and some of the sahaba or some of the companions of Umar wanted to silence her and he admonished them he said don't you know that this is the woman who when she pled Allah heard her from above seven heavens you know like subhanAllah that this woman would otherwise have been looked down upon and deemed insignificant but the way that Allah azawajal elevated her status you know that a surah would come down the woman who pleads and Allah placing his name in every ayah to say Allah is there Allah is there Allah is there Allah is there it's truly a beautiful reflection so may Allah reward you. JazakAllah khair, shukranAllah, JazakAllah khair Ustadh Nouruddin we appreciate having you and inshallah ta'ala we'll see the rest of you tonight for Ibadur Rahman at 2am eastern inshallah. Wa alaikum salam wa rahmatullah wa barakatuh.
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