Qur'an 30 for 30
9 / 30
Juz' 9 with Ustadha Faatimah Knight
Sh. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Ustadha Faatimah Knight, explore gems from the 9th Juz' of the Holy Quran.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuhu. Bismillahir rahmanir raheem. I'm happy to be here with you today. I want to welcome you all back to Qur'an 30 for 30. It's kind of strange how quickly things are going. When I just look at the fact that we're already at just nine. So we're moving on. We ask Allah to accept everyone's Ramadan and all of their ibadah. We're very blessed to have sister Fatima Knight here with us for the first time. I'm looking forward to her insights as well. Welcome for the first time to Qur'an 30 for 30, sister Fatima. And Shaykh Abdullah, of course, is going to share his wisdom with us as he always does. So as we get into the ninth juz, we start from the last part of Surah Al-A'raf. And Surah Al-A'raf is a surah that picks up a lot of the themes from Surah Al-An'am. But SubhanAllah, there's a connection here from the very beginning to Surah Al-An'am and Surah Al-A'raf that we find. Which is that in Surah Al-An'am, Allah Subhanahu wa ta'ala mentions, Falamma nasu ma thubkiru bihi fatahna AAalayhim abwaba kulli shay' hatta idha thariqu bima ootu akhadnaahum baqta fa idhaahum mubilisoon. Allah Subhanahu wa ta'ala says, I believe it's verse 46, but I don't have it in front of me, of Surah Al-An'am, that when they forgot the reminders that were sent to them, when the people forgot the constant reminders that were sent to them,
Fatahna AAalayhim abwaba kulli shay' We went ahead and we opened up the doors of all things that they had wanted. You want this dunya, you're rejecting Allah for this dunya, go ahead and take it. And once they were intoxicated by their power, by the blessings that Allah had given to them, Akhadnaahum baqta fa idhaahum mubilisoon. Allah Subhanahu wa ta'ala says, we seized them suddenly, and then they were left in a state of despair. And if you look at the end of Surah Al-An'am, all of the aqwaam, all of the nations that are mentioned at the end of Surah Al-An'am are the destroyed nations. Okay, the nations that were collectively destroyed because of their defiance to Allah. And of course, Ahlaknaahum lamma walamu. Allah destroyed them, particularly when they became aggressive to their prophets and harmful, and they started to kill and torture the very people that were sent to bring them mercy and guidance. Now fast forward to the next surah, Surah Al-A'raf, and verse 96. walaw anna ahla al-qura'a amanu wattaqaw lafataahna AAalayhim barakaatin minas sama'i wal-ard walakin kadhabu sa akhadnaahum bimaa kaamil yakseeboon Allah Subhanahu wa ta'ala says in verse 96 of Surah Al-A'raf, if only the people of the towns had believed and feared, believed in and feared Allah, we would have opened for them the baraka, the blessings of the heavens and the earth, but instead they denied the messengers and so we seized them for that which they used to do. Okay, we took them for that which they used to do. And this is a powerful transition because Allah Subhanahu wa ta'ala is telling us first about a people that got everything that they wanted as a means of punishment. And then Allah says in the next surah that had they believed, we would have given them everything, but there's one word that changes and the word is baraka. They would have had blessing in that which was given to them. Because of the way in which they acquired what they acquired, and the defiance and the rebellion that they showed towards their Lord and towards their prophets,
what they had was only a means of punishment, even if it seemed good on the surface, because at the end of the day, once the punishment of Allah comes, they had nothing to hold on to and nothing that used to give them a false sense of power availed them in those moments. And SubhanAllah, what does this just start off with? It starts off with the story of Shu'ayb. The story of Shu'ayb Alayhi Salam, whose people, as Ibn Kathir Rahimahullah mentions, were the strongest people. They were an arrogant people. They were the first people to institute a highway robbery as a habit. They used to attack the people because of their strength. They used to rob the people that passed through the towns. They had all the qualities of arrogance and all the qualities of pride because of the blessings that Allah had bestowed upon them. And you have Shu'ayb Alayhi Salam, this lone prophet in Madian, that is calling his people, and his people accuse him of all sorts of things, and they are extremely aggressive towards him, and they demand him to return back to their religion and back to their way. And so it's a similar experience to what the Prophet SallAllahu Alaihi Wasallam is encountering in early Makkah. And then Shu'ayb Alayhi Salam, he gets to the point where he makes dua against them. Rabbana aftah baynana wa bayna alqawm al-dhalimeen Oh Allah, open the way. Ya'ni uhkum baynana Decree the matter between us and between this aggressive group of people, between our qawm. And it's one of the few instances where you have a prophet that prays against his people. In the case of Shu'ayb Alayhi Salam, after all of the punishments and all that he endured at the hands of his people. And Allah destroys his people. And so you see the people of Shu'ayb destroyed in just a few nights, despite building a civilization in Madian, based on their pride and their talents and their strengths that Allah gave to them. In just a few nights, Allah Subh'anaHu Wa Ta-A'la destroyed them with what? With wind, with the natural elements of weather, which showed them that that which they cling to was actually punishment.
And so they are the exact manifestation of what Allah mentioned in Surah Al-An'am Akhaznahum baghta fa-idhahumu blisoon That we took them suddenly and they were left in complete despair. They had nothing to avail themselves of. And then Allah says here, again, verse 96, If only the people had believed and feared Allah, they would have had daraka, they would have had blessings and that which was given to them from the heavens and that which they acquired on the earth. But instead they denied the messengers and so they were seized by virtue of their arrogance. And then what does Allah turn to? Allah turns to the long story of the magicians and Musa Alayhi Salaam. So this juz' is really a juz' that has a lot about oppression and people facing oppression. And the magicians that ended up believing in Musa Alayhi Salaam, and after the magicians believe in Musa Alayhi Salaam, the threats of Fir'aun, the believers escaping his persecution, all of the things that happened as a consequence of belief to Musa Alayhi Salaam and his people. And SubhanAllah we don't have time to go into it now, but there's something about Madian. Madian was the place where people were arrogant and rejected their prophet and they did this. And Madian was also the place where Musa Alayhi Salaam, where Moses found refuge. So it's an interesting turn of events that you find in Madian after this. And then we turn to Surat Al-Anfal. Surat Al-Anfal was revealed immediately after the Battle of Badr. And the transition is powerful because Allah talks about a group of people escaping the Pharaoh to end the Surah before. So you have people escaping Fir'aun as a result of their belief. And now you have literally Surat Al-Anfal starts off with a long illustration of the people of Badr, the Muslims who just fled Mecca, fled persecution and fought in the Battle of Badr. And Allah Subhanahu wa ta'ala gave them a victory over their enemies. And I want you to just listen.
If you read along with me, verses 26 and 27, and then I'll hand it off to Sheikh Abdullah inshallah, because it's very beautiful. Where Allah Subhanahu wa ta'ala says, Wa thkuru idh antum qaleelun mustad'afoona fil ardi takhaafoona an yatakhattafakumun naas fa awakum wa ayyadakum binasri wa razaqakum minat tayyibati la'allakum tashkuroon And remember when you were few and oppressed in the lands, fearing that people might abduct you, you were despised and hated and few in the lands, wandering in the lands, right? The Muslims in Medina are like the people of Musa al-Islam in the Exodus, wandering in the land, looking for guidance, escaping with your belief. And you fear that the people might abduct you. But Allah not only sheltered you with the people of Medina, Allah supported you with his victory and provided you with good things that you may be grateful. So Allah Subhanahu wa ta'ala says, Ya ayyuha allatheena aamanoo la takhoonu Allah wa arrasool wa takhoonu amanatikum wa antum ta'alamoon O you who believe, do not betray Allah and His Messenger or betray your trust knowingly. Now SubhanAllah, I want you, this will be my conclusion, because it's a very beautiful connection that Allah makes with this transition. The Muslims are in Medina, they have just escaped. And by the way, these are the long verses about Badr. In Ali Imran, Allah Subhanahu wa ta'ala alludes to what happened in the Battle of Badr. But here, long verses of the Battle of Badr. What's the connection between Musa al-Islam and his people? Fleeing the persecution of Fir'aun, thinking that no good will come to them. And they have an opportunity in those moments, Allah saved them, Allah parted the seas for them, right? And now you have the Muslims fleeing, we transition to Mecca. The Prophet Muhammad Sallallahu Alaihi Wasallam and his people have fled Mecca and they're in Medina. And Allah Subhanahu wa ta'ala has made all sorts of miracles happen for them, and things are turning around for them. If you were to read verse 26 and 27, just read it in English, alright?
Remember when you were few and oppressed in the land, fearing that the people might abduct you, but He sheltered you, supported you in His victory, and provided you with good things that you might be grateful. If I didn't give you the historical context, wouldn't that exact verse apply to Musa al-Islam and his followers in the desert, waiting to enter into Al-Quds, waiting for the next step of their aid from Allah Subhanahu wa ta'ala? It literally could be read exactly to their exact situation. But here it's talking about the Muslims in Badr, and it's a reminder to them that you were despised, you feared for your lives, you feared abduction, and now Allah gave you victory, and Allah gave you support, and Allah gave you help. And so just as the pharaoh of Moses was humiliated, the pharaoh Abu Jahl, the Fir'aun Abu Jahl was humiliated, and that's the fa'idah of Imam al-Muzani, wa al-hamdu li'l-lahi wa sallim, a gem. He said that Abu Jahl was the Fir'aun of this ummah, and so it was befitting that just like the Fir'aun of Musa alayhi salam, that he would be humiliated in the very first encounter in battle, which was the battle of Badr, Abu Jahl was humiliated and killed after all that he put the Muslims through, the pharaoh of this ummah. Likewise, Fir'aun was drowned when Musa alayhi salam parted the seas, even though there was so much more left to his story. So it's a beautiful transition that we see here, a story of the oppressed finding comfort in knowing that Allah subhanahu wa ta'ala's aid and victory is with them. And insha'Allah ta'ala with that, I'll turn it over to Sheikh Abdullah. JazakumAllahu khayran, bismillah, wa salatu wa salamu ala rasoolillahi wa ala alihi wa sahbihi wa man wala amma ba'du. As Sheikh Jazal Allah Khair mentioned, this beautiful chapter of Al-Anfal is referring to the battle of Badr. A lot of mentionings is for the battle of Badr. And the beginning of the chapter, Allah subhanahu wa ta'ala goes right into it. And he tells, mentions to the Prophet salallahu alayhi wa sallam, something that took place.
What we're going to cover is basically the first, second and third verse of this chapter of Al-Anfal. Where as the battle of Badr, we know that it was thousands against hundreds. Thousands being the mushrikun, being the polytheists at that time, the Quraysh that wanted to attack the Muslims. And the Muslims, by the help of Allah subhanahu wa ta'ala, as we see in this chapter and other chapters, such as in Al-Imran, that he helped them with khamsati alafin min al-malaika, that he helped them with 5,000 angels. So looking at this, you realize that it's important initially for the Muslim not to rely on the tangible. They should not rely on what their senses can detect. Rather, it's more of an internal experience that the Muslims should definitely nurture, maintain at all costs. Even if it is war, as you see here with the battle of Badr. But subhanAllah, being that we as human beings, and subhanAllah there was one parable that a friend of mine told me. I remember it was a Ghanian brother, I was studying some Nahwa with him. And then we were studying Arabic and then we went over a scale in Arabic. And then I said, I'm sorry, I kind of forgot the time. He mentioned something, he said, laqad nasituka faghtafar fa inna awwala nasin nasin He said, it's like a poem, he says, Verily I forgot about you, so forget. For verily the first of mankind was forgetful. awwala nasin nasin So we as mankind, when we're given all these virtues, we're given all these blessings from Allah, we still could be neglectful, as we talked about yesterday, from the influence of shaitan on Adam. But here in the battle of Badr, when they were successful, it's even mentioned, when Allah mentions in the first verse, as he says, aftaAAudhu billahi minash shaitanir rajim Bismillahir rahmanir rahim yas'aluna ka'anil anfaliku lil anfalu lillahi wal rasool fattaqoo allaha wa aslihoodha tabaynikum wa atioolaha wa rasoolahu in kuntum mu'mineen
They ask you about the spoils, say the spoils are for Allah and his messenger, because you see, as is mentioned, that there were two groups, three general groups. Two of them went to rush or went to chase after the remaining polytheists that were trying to flee, and one group stayed to gather the spoils of war, meaning the belongings of the adversaries that were left because they fled. So this group assumed that what was left was for them. They didn't have to distribute it because they obtained it. But then when the other groups came back, there became some tashajju or some arguing in reference to or regarding who gets what and what amount, to where they started to talk about what they did in the war. I deserve this. I deserve that. Allah Subhanahu wa ta'ala at that moment reveals to the Prophet ﷺ, they ask you about the spoils of war because some of them came and asked the Messenger of Allah ﷺ. And they said, qul al-anfalu lillahi warrasool Tell them that the spoils of war are for Allah and his messenger. And then he mentions wa atioolaha wa rasoolahu in kuntum mu'mineen and obey Allah and his messenger if you are verily from the believers. So here the premise is set. Even though you are in a life threatening situation, you are in war. When it comes down to all of what has been obtained, it's for Allah and his messenger. Because remember, it's Allah that assisted you. It was not something that you relied on the tangible asset, your hands, your weapons, your expertise. It was Allah that assisted you with the angels. Allahu Akbar. SubhanAllah. Then after that, when he tells them to obey Allah and his messenger, he mentions five characteristics because here he says, if you are of the believers, obey Allah and his messenger. Then he goes on to define who these believers are. innama almu'minoon allatheena idha thukirallahu wajilat quloobuhum
Verily, the believers are the ones that if Allah's name is mentioned, wajilat quloobuhum. Yani wajal is like khawf. It is like fear, awe, and hope and love at the same time. You fear Allah and you hope for his mercy and you love him. If you realize that the epitome of these expressions from the human experience or the human themselves is something that is not like any other, and that is the manifestation of Tawheed, the manifestation of the first pillar of Islam. To where one has total awe in his presence. They feel him as though as they see him as the Prophet ﷺ said, and though you do not see him, he sees you. So he says that when the name of Allah is mentioned, their hearts tremble. wajilat quloobuhum wa idha tuliyat alaihim ayatuhu zadatuhum imaana And when the verses are mentioned, it increases their iman. Sometimes you may be down, sometimes you're up, sometimes you're sad, happy. Sometimes you want to pray the Nawafil, sometimes you may sleep a little late. Your iman goes up and down. But Allah ﷻ says when the verses are recited, their iman is increased. This is very, very important because at this time they're arguing over these spoils of war, but in our case, in situations where we hear the Quran recited, even online now, we have to stop and ask ourselves, what does this Quran do to my heart? Is it permeating my heart? Is it permeating my feelings, my experience? Because you understand when the companions would hear the Quran, it was sami'na wa ata'na, immediately. That would settle any dispute. So here he says when the verses are recited, it increases their iman. Wa ala rabbihim yatawakkaloon. And upon Allah ﷻ, upon their Lord, they show trust to Him. That's the third. And tawakkul. Just as you trusted in Allah when you engaged in battle with full iman and trust in Islam, the message of Islam, the belief in Allah,
you trust in Allah that He will provide you from what has been left over from this war. You see, it's beautiful because as soon as you may go off track, Islam gives you the formula to get back on. It says, look, you have this trust in Allah. Let's exemplify that at this moment. And that's why we see the word fitna comes from fetn, which means to burn. And burn can come from that which is going to test, take the good from the bad quality. As we know, the blacksmith is called that because he takes the iron and he applies heat to it to distinguish the good chemicals or the good quality that will stay from the bad. And that's how we should look at fitna, that it is a means of purification of our soul. So when we face a hard situation, let's look at it on the bright side and see what will this make me in the future. So this is the fitna that Allah Subh'anaHu Wa Ta-A'la said that they trust in Him. And then Allah Subh'anaHu Wa Ta-A'la goes on, Allatheen yuqeemuna as-salata wa mimma arzakunahum yunthiqoon The third verse, verily those that establish the salah and give away from what we have given them. That's the fourth, they establish the prayer and then they give from what He has given them. And this is very beautiful that He says from what we have given them. You have no ultimate authority even over your own self. Your anatomy and physiology, you have no ultimate authority over it. So imagine what you are given that is from outside of you that is given to you. You have no ultimate control over it. With that in mind, when you obtain something from what Allah has given you, whether it's your intellectual capacity, your physical capacity, your emotional capacity, your spiritual capacity, realize that it is Allah Subh'anaHu Wa Ta-A'la that is the repository of all good. He is the ultimate source of that. And I'll end it with one beautiful story. I remember I was in Al-Madinah and I was picking my wife up from her friend's house. And she's probably like, what's going on? I was in my car and a girl comes up to me. A little girl, her hair was disheveled and she had no shoes on. And she's running, it was right down the street from the Haram in Madinah.
And she comes up to me, she says, I'll take an email, I'll talk to Allah. And I'm like, oh man. The way she termed it is like, give me from what Allah has given you. In any case, I dig in my wallet and then I just give her, you know, what is in my wallet. Mind you, I had a $100, 100 rials and one rial. So when I give her what I gave her, I see her walk and then she gets Carl Lewis. Like she starts blazing. She starts running. By the time I get to the gas station, guess who was not able to fill their tank? Because he only had one rial. And we say Alhamdulillah, but realize that Allah is Ar-Razak. And I think that's the beautiful message from these three verses is that one should remember that Allah is in ultimate control and realize that when you have that reliance on Him and listening to His verses, and when you hear the name of Allah, it makes your heart tremble, therefore trusting in Him and believing in Him. BarakAllahu feekum, salamu alaykum. Wa alaykum salam, barak to you too. SubhanAllah, there are three incidents that you see here that give a different context and they're both combined in the Prophet Sallallahu Alaihi Wasallam. You have Shu'ayb standing opposed to his own people who have oppressed him and tortured him and he's making dua all alone. Alayka tawakkalna rabbana aftah baynana wa bayna qawmina bilhaq Anta khayru al-fatiheen That oh Allah, decide between us and our people. He has no army with him. It's just him all alone, but he has such full trust in Allah Subh'anaHu Wa Ta-A'la and fear of Allah alone that he's looking at these strong people. He has no doubt that Allah is going to support him. The same thing now with the Prophet Sallallahu Alaihi Wasallam standing with his people, facing his people in Badr. And then you've got the story of Musa Al-Islam with his oppressor with Fir'aun, right? In the army of Fir'aun, overwhelmed, outnumbered. And I think one thing that's very important, Shaykh Abdullah, to what you just said, wajidat qulubuhum, the hearts tremble. The hearts can only tremble for Allah. If anybody else makes your heart tremble out of fear, that's a weakness of faith. You've got to grow that. You've got to solidify that to where we don't fear anyone else, right?
And that's the most empowering thing that you can have when it comes to iman with your oppressors. Dua, that you trust your supplication because you know that the one you're calling upon is so much more powerful than the one that's oppressing you or your brothers or sisters. And so wajidat qulubuhum, their hearts were trembling in fear of Allah, in awe of God, not of the people, not of their oppressors. They didn't see their enemies and the strength of their enemies because they were too focused on the power of Allah Subh'anaHu Wa Ta-A'la. JazakAllah khair. That was a beautiful lesson. And we welcome our guest, Astaghfirullah Fatima Naik, tafadhali. Bismillah, assalamu alaikum everyone. Walaikum assalam. MashAllah. So I think what really impressed me, what made an impression on me in this juz is it really stuck out to me, the justice of Allah and the fairness of Allah Subh'anaHu Wa Ta-A'la. Because we enter into the ninth juz and we're in the middle of this long narrative, right, of Allah talking about this particular society or civilization where he sent them a prophet, he gave them clear signs, yet they still reject it, right? And it's instance after instance. And so what really struck me there is that Allah is making it very clear to us that whenever he resorted to that seemingly harsh end of humbling these civilizations, it was only after he made it incredibly clear, crystal clear for them that the message their prophet, their messenger was bringing was absolutely true, right? Strengthening the prophets with miracles and manifest miracles and putting them through tests
so that they could return to Allah, right? So in verse 94 and 95, there's this reference that Allah makes to how he put them through hardship, these societies, right? So that they could be humbled and return to Allah. And then he puts them through bounty, right? So that they can be grateful and turn to Allah and nothing works, right? And he sends them these prophets and they're obstinate, they're right, they're obstinate and neglectful and even vengeful and violent against these prophets. And so, what I really got from this was that, Allah wants us to know that he is fair and he is just. So when we think about all of these civilizations that were humbled in the way that they were, we should put it in its full context of the fact that Allah sent them clear sign after clear sign, right? And then it's almost as if to say, if you don't believe the signs were clear that we sent, here's the story of Musa and he's to them because it's perfectly clear, right? We read that story, we read the miracles that Allah made manifest on Musa's hands, through his hands and we say, okay, this is very clear, right? It's very obvious. And Musa approaches Pharaoh and he's just giving him, just delivering the message, right? That he has been ordered to give by Allah Subh'anaHu Wa Ta-A'la about Tawheed, about righteousness, nothing about power, nothing about usurping power. And yet what happens? Pharaoh and the people around Pharaoh, they say, this man Musa,
he's just looking to drive you out, right? He's just looking for more power of his own to usurp your power. Even though Musa said nothing of the sort, he's just coming with the message, right? And even though he manifests these miracles, well, Pharaoh assumes that it's just magic, right? And so we have this, of course, theme that we all know of, where the expert, the most advanced of the magicians and sorcerers are called in and Pharaoh wants them to square off against Musa, right? And I think what's so sort of spectacular about this scene is a number of things, but one of them is that the Mufassirin say that one of the miracles of the miracles of the prophets is that their miracles were contextual, right? Meaning that the miracles that they produced had resonance in the society they were living in, right? So in the time of Musa and Pharaoh, magic, sorcery was something that was prized. It was something that people sought to be masters of, right? And so the miracle that Musa produces is magic-like, right? It looks like magic to them, except that when the master sorcerers see it, they know right away that it's not magic, right? Because whenever you're a master in your craft, you know the limits of your craft, right? Whatever that might be. And so for the magicians, these are master magicians. They know what magic can do
and what magic absolutely cannot do, right? And so they see this miracle manifest through Musa and they know right away that this is absolutely not magic, right? And so they surrender, they believe in what Musa is bringing instantaneously. But of course, Pharaoh, out of his arrogance, even though he called on those magicians, right, as experts to make a point against Musa, he thought really, you know, the magicians ended up being a proof against Pharaoh, right? So when it was convenient for Pharaoh, he used them. When it became inconvenient, he says, you know, I didn't give you permission to believe, right? The arrogance of Pharaoh, to think that he can give permission for people to believe or disbelieve. And again, you know, the contextualness of the miracles, right? The fact that Musa was given this particular kind of miracle where it was made manifestly clear to those magicians that it was absolutely something sent from Allah and not something that Musa himself, you know, produced. That's another indication of Allah's fairness and his justice, right? That not only does he send the prophets with miracles so that people can be made absolutely clear about, you know, the truth, right? And the integrity of the prophets, but he makes the miracle something that has absolute resonance in the society, right? So it's even more crystal clear. And, you know, I think, subhanAllah, we have in this story where Allah is talking about, you know, all the different ways that he tested Pharaoh
and tested the elites of that society, right? The, you know, the locusts, the lice, you know, impoverishing the land, making the land barren. And through all of this, right? It's just obstinance after obstinance and Pharaoh can't bring himself to submit, right? His arrogance is this incredible veil upon his heart. And it's just another reminder for me, like, look at what Allah is sending to Pharaoh. Look at what he's sending to the people. If after all of that, right? If that happened to us, right? If all of a sudden there were floods and locusts across the USA and frogs populating the street, you know, what would we, we would have a come to God moment, right? We're having one of those right now, almost with the pandemic, right? And it's not nearly as bad as what, you know, transpired in the time of Musa and Pharaoh. And so we have to, you know, sort of humble ourselves because sometimes the intellect wants to question God's judgment or God's wisdom or God's justice in doling out, you know, the punishments that he doles out. But, you know, subhanAllah, if these stories are any example for us, we should really walk away from them feeling that Allah really is just and that he's not, he doesn't toy with people, right? Far above Allah to simply toy with people and trick people and trap people. You know, God is far above that in honor and in rank. And so we should really have a good opinion of him. And one last thing I'll mention, since you both did parallels
with the life of the prophet, Salih Sunnah, is that it is so interesting that, you know, Pharaoh and the notables around Pharaoh, they saw Musa as a threat to their power, right? It was about power for them. And, you know, very similarly in the life of the prophet, salallahu alayhi wa sallam, you know, the elites of Quraysh, they saw him as a threat to their power, right? And so they were scrambling to figure out, you know, what does this Muhammad want? Does he want to be king of the Arabs? What does he want, right? And of course, for the prophet, salallahu alayhi wa sallam, he never mentioned anything about power. He never mentioned anything about wanting to, you know, be a political leader or king or anything of the sort. But, you know, this is really a story about how, you know, power and authority can really blind people. And it's really a blessing for us that we have in our theology the knowledge that whatever power or authority Allah might give us in this world is on loan, right? It's not inherently ours. And so, you know, there's no sense in boasting. There's no sense in getting blind in power because whatever little bit of power and authority we might have is simply, you know, something that Allah gives in the moment, right? It's not inherent to us, and He can take it away at any point. May Allah Subh'anaHu Wa Ta-A'la bless you. BarakAllahu Fikih. And SubhanAllah, what she mentioned is really interesting and powerful, which is that the prophet, salallahu alayhi wa sallam, never told Abu Jahl, I'm here to unseat you. Musa alayhi wa sallam never told Firaun, I'm here to unseat you. And this is the exact manifestation of lafataahna AAalayhim barakaatim minas sama'i wal-ar.
Had they believed, they would have not only remained kings, they would have had baraka in their kingdoms, and they would have had legacies of good, but they were clinging on to those false gods of power, and as a result, they lost God and they lost the power. And the prophet, salallahu alayhi wa sallam, and Musa alayhi wa sallam, they gained glory and they gained legacy and history. So we ask Allah Subh'anaHu Wa Ta-A'la to grant us baraka and all that we have, and to not let us be blinded by our arrogance and our false pursuits, and to put baraka in our dunya and in what's in our world and material wealth, as well as pleasure in those pursuits. Jazakumullahu khayran for the beautiful reflections. InshaAllah Ta-A'la, tomorrow night we'll see you all again, and we'll be on Juz 10. Wassalamu alaikum wa rahmatullahi wa barakatuh.
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