Abdul Nasir Jangda – Tafsir al-Quran #01
AI: Summary ©
The speakers discuss the concept of "the" in Arabic language, its use in the Qur Claim, and its potential negative consequences. They also discuss the history behind the idea of "verbal" and its potential negative consequences. The segment provides context for the aftermath of a tragic death in the United Kingdom, the loss of family members affected by illness, and the importance of honoring the Prophet's family. The narration also highlights the transformation of Islam culture and its importance in understanding the language and its meaning.
AI: Summary ©
And a lot of bothering from a lot
of friends.
We were able to get things restarted here.
So, inshallah, we'll be starting, or rather we
completed ayah number 152.
So, we'll be restarting with ayah number 153.
That is where we left off.
So, there's not a particular subject or theme
or topic.
It is more so that we are just
taking this journey through the Qur'an, through
the Book of Allah SWT.
And we intend to take our time, inshallah.
So, the way that we'll approach this is
that first and foremost, I'll recite the verses
that we hope to be able to cover.
We won't always get through all of them.
And that's okay.
We'll start from wherever we left off in
the following session.
After reading the verses, I'll then share a
translation of the verses, a brief summarized translation.
And then we'll actually start going through the
verses word by word.
And basically analyzing it and going into the
depths of it.
So, we'll begin with ayah number 153, inshallah.
Surah
Al-Baqarah, Verse 153 قَالُوا إِنَّا لِلَّهِ وَإِنَّا
إِلَيْهِ رَاجِعُونَ أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَبِّهِمْ وَرَحْمَةٌ
وَأُولَئِكَ هُمُ الْمُهْتَدُونَ A summarized translation is, O
you who believe, seek the help of Allah
through steadfastness and prayer.
For indeed, Allah is with those who practice
patience.
And do not say in regards to those
who are killed in the way of Allah
that they are simply dead.
Rather, they are ever living, even though you
do not realize or comprehend.
And indeed, we shall test you with a
bit of fear, hunger, a loss of property,
lives, and children.
And give glad tidings, good news to those
who practice patience.
They are those that when they are struck
by a calamity, they say that indeed to
Allah alone do we belong.
And indeed to only Him are we to
return.
They are those people that descending upon them
are the blessings from their Lord, and the
mercy from Allah.
And indeed those are the people that are
rightly guided.
Now, what's very interesting whenever we talk about
the study of the Qur'an, the study
of the book of Allah, is the cohesion
and the coherence of the Qur'an.
The Qur'an was revealed over a period
of 23 years, not straight in the order
as we find the Qur'an, the Mus
'haf from front to back.
Yet, every single time a portion of the
Qur'an came down on the Prophet ﷺ,
he was divinely instructed exactly where to place
those verses.
And so after the fact, we see the
entirety of the Qur'an, the Mus'haf,
and yet it is completely coherent.
And it flows from one subject to another.
And even though it seems like we might
go from one topic to another, they are
all interconnected.
The previous ayah, ayah number 152, Allah subhanahu
wa ta'ala said, فَذْكُرُونِي أَذْكُرْكُمْ So indeed,
remember me and I shall remember you.
I will mention you.
وَاشْكُرُونِي وَلَا تَكْفُرُونَ And be grateful to me,
and never be ungrateful towards me.
And now here Allah says, seek the help
of Allah through patience and prayer.
And the scholars explained that Allah subhanahu wa
ta'ala talked about gratitude to Allah, and
now Allah is talking about patience.
Because between those two things are essentially the
life experiences of a believer.
A believer is either experiencing blessing, or a
believer is going through some difficulty.
And when the believer experiences the blessing of
Allah, he or she practices gratitude, expresses their
gratitude to Allah, shukr, and that is a
source of reward and blessing for them.
Or a believer is experiencing difficulty, adversity, calamity,
and in which they practice patience.
And when they practice patience, then that becomes
a source of reward and blessing for them.
So once again we see how the Qur
'an very beautifully goes from one topic into
the next.
So, in this particular verse, now Allah is
talking to us about, that, oh you who
believe, this is also a very important and
instructional phrase within the Qur'an that is
repeated time and time again.
That Allah subhanahu wa ta'ala is calling
on the people of Iman, people who say
they are Muslim, people who say la ilaha
illallah, Muhammadur Rasulullah, that you said this statement,
but now Allah is saying, I will provide
you with an opportunity to prove what you
have said.
Lip service is easy, it's very easy to
say that I'm a believer and I believe,
but can I actually live up to my
faith?
And that opportunity is provided here where Allah
says, oh you who believe, now seek the
help of Allah, you are facing difficulty, you
are facing adversity, you have been struck by
a calamity, it seems like your world is
crumbling around you, now practice, seek the help
of Allah in this moment by doing what?
Through patience and prayer.
Those are the two prescriptions that Allah provides
for difficulty, patience and prayer.
And let's talk about these two concepts for
a moment.
Number one is the concept that in the
Arabic language, in the Qur'anic vocabulary is
called as-sabr.
وَالصَّبْرُ تَوْطِينُ النَّفْسِ عَلَىٰ اِحْتِمَالِ الْمَكَارِهِ That it
is to hold yourself together, to be able
to stand your ground even in the face
of great difficulty and adversity.
That you can hold yourself together and that's
why in the classical language, the etymology of
the word sabr, it meant to kind of
tie something down, restrain something, kind of nail
something down to the ground.
And that's the concept of sabr.
That even though the earth is shaking, I
will not budge, I will not move, I
will stay in my ground, as much as
possible to the best of one's ability.
And this concept of sabr is a very
interesting concept that the scholars have spoken about
at length.
The scholars explain that this sabr is الصَّبَرُ
الثَّبَاتُ عَلَىٰ اَحْكَامِ الْكِتَابِ وَالسُّنَّةِ It is to
be able to stick to what the Qur
'an has told you, and what the Prophet
ﷺ has instructed you.
What does sabr practically look like in our
daily lives?
Ruwaym, he mentions, الصَّبَرُ تَرْكُ الشِّكْوَةِ It is
to actually not complain.
You know, complaining in the sense of where
I'm just lashing out and I'm crying and
I'm complaining about Allah.
To not engage in that.
ذُنُّونَ الْمِصْرِ He says, الصَّبَرُ هُوَ الْإِسْتِعَانَةُ بِاللَّهِ
But rather for me to be able to
redirect all that energy into dua before Allah
Subhanahu Wa Ta'ala.
الصَّبَرُ حَدُّهُ أَلَّا تَعْتَرِضَ عَلَىٰ تَقْدِيرٍ That الصَّبَر
is for someone to not object about Allah's
decision, Allah's decree.
To not object.
فَأَمَّا إِذْهَرُوا الْبَلْوَى عَلَىٰ غَيْرِ وَجْهِ الشِّكْوَةِ فَلَا
يُنَافِي الصَّبَرِ But to express your suffering in
a way where you are not complaining or
objecting to Allah, that's fine.
That's not contradictory to صَبَر.
To be able to say, I'm hurting right
now, I need help right now.
To be able to lean on someone, to
sit and cry to someone, to lean on
someone's shoulder, to cry on someone's shoulder, that's
not contradictory to صَبَر.
The line that crosses صَبَر is when a
person starts to object to Allah.
That is what becomes problematic.
Allah subhanahu wa ta'ala gives us examples
of this kind of صَبَر in the Qur
'an.
In the story of the Prophet Ayub a
.s, Allah subhanahu wa ta'ala tells us
that He says, أَنِّي مَسَنِيَ ذُرُّ He says,
I am suffering.
وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ But O Allah, You are
most merciful.
He acknowledges his pain, but he does not
object to Allah, he does not criticize Allah,
rather he praises Allah in that moment.
And what does Allah say as a result
of that?
إِنَّا وَجَدْنَاهُ صَابِرًا We found him to be
very patient.
القَفَّال رحم الله لَيْسَ الصَّبْرُ أَلَّا يَجِدَ الْإِنسَانُ
أَلَمَ الْمَكْرُوهُ That صَبَر is not that a
person does not feel the pain, nor that
he dislikes pain.
Because that's asking a human being not to
be human.
Allah made us the way that we are.
So acknowledging our pain and feeling pain is
not the problem.
إِنَّمَا الصَّبْرُ هُوَ حَمْلُ النَّفْسِ عَلَىٰ تَرْكِهِ إِذْهَارِ
الْجَزَعِ That صَبَر is to be able to
hold oneself together to the point where you
do not once again fall into such a
negative place, where now you start to complain
about Allah, and you start to object to
Allah.
But if a person is able to swallow
that negativity, they're able to resist the urge
to fall into negativity.
كَانَ صَاحِبُهُ صَابِرًا Then that person is truly
someone who practices patience.
وَإِنْ ظَهَرَ دَمْعُ عَيْنٍ أَوْ تَغَيْرُ لَوْنٍ Even
if he cries, even if the color in
his face changes, but that person will truly
be described as someone who is patient.
So that's the concept of صَبَر and patience.
Now, the second prescription that Allah provides here
is الصَّلَاة.
صَلَاة, we've spoken about it in the previous
sessions, so I won't go into too much
detail.
But صَلَاة obviously refers here to our prayer,
our worship, before Allah subhanahu wa ta'ala.
And this is that ritualistic form of worship,
and something that's very interesting about صَلَاة, and
this is really fascinating.
We talk about this even in more technical
subjects like fiqh and usul, is صَلَاة, the
ritualistic prayer like we just offered right now,
قِيَامِ رَكُوعِ السُّجُودِ, that is basically something that
is referred to in technical jargon as أَمْرٌ
تَعَبُّدِيٌّ غَيْرُ مَعْقُولَةِ الْمَعْنَى.
And what that means is it is a
ritualistic form of worship that doesn't necessarily have
a rational basis to it.
Why is there one ركوبة, two سجدس?
Why are there two ركاز in Fajr, four
in Dhuhr, four in Asr, but then three
in Maghrib, and then four again in Isha?
We don't have a rational basis for it.
Rather, what is صَلَاة?
صَلَاة is purely an act of devotion.
صَلَاة is purely an act of obedience.
صَلَاة is purely an act of love, worship,
obedience, devotion, loyalty, commitment, sincerity to Allah and
only to Allah.
Only to Allah.
Because a lot of times our صَلَاة might
happen in the corner of our home, in
the corner of our room.
No one sees it, no one's aware of
it.
And even when we pray in جماعة, in
congregation, in a public place, no one actually
knows.
Then the objective in صَلَاة is khushu'a.
How connected are we?
How dialed in are we in our صَلَاة?
Nobody sees that.
That's all internal.
It is purely between us and Allah.
And so in that moment, the way to
turn pain from being something negative, and that
leads us to further negativity, and leads us
down a dark and desperate, depraved path.
And for it to become something beautiful, powerful,
empowering, enlightening, illuminating, is in that moment to
actually shut off this mind that is going
off in a hundred different directions.
And to just say no, to shut it
down.
I'm gonna go and make wudu, which is
again the Prophet ﷺ talks to us about
the fact that wudu is something that calms
the person.
It's something that extinguishes the fire.
It's something that dispels and removes the shaitan
from you.
A person is going to go and make
wudu, and then they're going to stand up,
block out the entire world, and say Allahu
Akbar.
And what's remarkable about صَلَاة is, and so
much, mostly everything that we do normally, day
to day, every day, all throughout the day,
all the activities, and that are permissible, we're
not allowed to do them in صَلَاة.
They're not a part of the prayer.
In fact, they're not allowed within the prayer.
They nullify the prayer.
Something as simple as asking my brother, how
are you doing?
That's actually a good deed.
But if I do that in my صَلَاة,
my صَلَاة is broken.
Just simply as just somebody sneezes, الحمد لله.
I say, ارحمك الله.
I don't do that in صَلَاة.
I can nullify my prayer.
Something as simple as that.
Eating or drinking, something permissible, taking a sip
of water.
Permissible, جائز.
But if I do that in my صَلَاة,
I've nullified, I've broken my prayer.
So essentially, what is صَلَاة?
صَلَاة is that I'm going to completely put
my entire life on pause.
I'm going to block everything out.
I'm going to completely separate myself from the
world.
Cut myself off from the world.
And I'm going to connect only and solely
to Allah.
That's it.
Nothing else.
No one else.
That's what صَلَاة is.
And what's fascinating is, the Prophet صلى الله
عليه وسلم in an authentic narration.
And this narration is talked a lot.
This narration is brought up a lot of
times in the books of fiqh.
The hadith of the Prophet صلى الله عليه
وسلم says, تحريمها التكبير.
تحريمها التكبير.
That the beginning, the initiation of the prayer,
how we enter into the prayer is التكبير
by saying الله أكبر.
But you know what that actually means?
When we say الله أكبر, and students of
the Arabic language will notice, the word أكبر
is what we call the comparative.
Even though a lot of times we translate
it as Allah is the greatest, as God
is the greatest.
But in actuality, the word is comparative, not
the superlative.
It means greater.
But whenever you say Allah is greater, blank.
Dot, dot, dot.
Greater than what?
That's left blank.
That's not stated.
That's not explicitly mentioned.
And this is a very common rhetorical function
in the Arabic language.
We see this all throughout the Qur'an.
And the reason why is because it's left
blank and it's left open for me, for
you, for each and every single one of
us, for anyone who ever prays.
Because whatever is going on at that moment,
at that exact precise moment, let's talk about
the صبر.
We're talking about it, right?
The calamity, the difficulty.
I just got some terrible news.
God forbid.
Or I just, you know, went through some
difficulty, some tragedy.
May Allah protect us all.
But I just found out something bad.
Or I went through something very difficult.
But when I stand up at that moment
and I say Allahu Akbar, what I'm saying
is, Allah is greater than that difficulty, than
that calamity.
Allah's mercy, Allah's kindness, Allah's benevolence, the tranquility,
the mercy, the serenity, the calmness from Allah
is greater than all of that.
And I can survive no matter what it
is.
I can survive all of it, any of
it, if I can connect to Allah in
this moment.
And that's why Allah is saying, يَا أَيُّهَا
الَّذِينَ آمَنُوا اصْتَعِينُوا Seek the help and the
assistance of Allah through patience and prayer.
إِنَّ اللَّهَ مَعَ الصَّابِرِينَ Because indeed, Allah is
with those who practice patience.
This is one of the greatest promises that
Allah has granted in the Quran.
The scholar stated that this is maybe the
greatest reward and the greatest promise that Allah
has offered in the Quran.
Why?
Because Allah is not talking about a specific
reward.
Allah is saying, Allah is with them.
And if you have Allah with you, then
you have nothing else to worry about.
That someone, that whoever Allah subhanahu wa ta
'ala is on the side of, they have
nothing else to worry about.
And then Allah subhanahu wa ta'ala gives
us a very specific example of a calamity,
of a tragedy.
And the narration mentions, Abdullah ibn Abbas radiallahu
ta'ala anhuma, is amongst those who narrate
this, that this was revealed in the aftermath
of the Battle of Badr.
The Battle of Badr was the first major
battle in the life of the Prophet salallahu
alayhi wa sallam, in the history of Islam.
It was the second year of the Muslims
residence in the city of Medina, after of
the Hijrah, when the Prophet salallahu alayhi wa
sallam and the Muslims arrived in the city
of Medina, and settled in the city of
Medina.
It was the second year, it was the
month of Ramadan, halfway through the month of
Ramadan.
And there's a whole history behind it that
I won't get into here right now.
When we get to Surah Al-Anfal, we'll
talk about it in a lot more detail
insha'Allah.
But the battle ensues, and the battle was
very daunting.
There were 313 sahaba radiallahu ta'ala anhum.
They had no armor, they had no shields,
they had no equipment.
Many of them were holding sticks in their
hands.
And they were going up against an army,
that was a thousand strong, armed from head
to toe, completely prepared.
And so the odds were completely against them.
But the Prophet salallahu alayhi wa sallam encouraged
the believers, and he said, Allah is with
us, and they stepped into the battlefield.
And as Allah mentions in Surah Ali'Imran,
we'll get to those verses, and in Surah
Al-Anfal, we'll get to those verses insha
'Allah, that Allah subhanahu wa ta'ala sent
his aid, وَلَقَدَ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّا
فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ إِذْ تَقُولُوا لِلْمُؤْمِنِينَ
أَلَمْ يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ أَلَافٍ مِّنَ
الْمَلَائِكَةِ مُمْدِنِينَ بَلَا إِن تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِّن
فَوْرِهِمْ هَذَا يُمْدِدُكُمْ رَبُّكُمْ بِخَمْسَةِ أَلَافٍ مِّنَ الْمَلَائِكَةِ
مُسَوِّمِينَ وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى وَلِتَطْمَئِنَّ قُلُوبُكُمْ
بِهِ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ
الْحَكِيمِ Allah SWT states that remember that moment
in the battlefield of Badr when you were
weak anyone looking at the situation would have
already written you off but Allah helped you,
Allah aided you so remember Allah be conscious
of your Lord so that you may attain
success that when you turn to the believers
and you said to them Allah will help
you and then thousands and thousands of angels
descended from the heavens swept through the battlefield
and you had an instant victory and this
is all the help from Allah SWT so
the battle occurred the Muslims were given a
decisive victory more than 70 of the enemy
were killed and amongst them were the leaders
of the opposition and the oppression against the
Muslims more than 70 of them prominent people
of their community were taken captive and the
rest of the army was sent running, fleeing
for their lives but at the same time
it's the very first battle so there was
a little bit of a bittersweet moment in
the aftermath and the bittersweet moment in the
aftermath was that 14 Sahaba were martyred those
numbers might not seem like a lot to
us today especially when we witness what we're
seeing in Gaza may Allah SWT grant victory
to the people of Gaza but remember we're
talking about the ancient world where people fought
in that hand to hand combat there's a
level of still honor even amongst thieves at
that time as opposed to now when they
just wipe out humanity indiscriminately but nonetheless for
a small fledgling community, one that was a
real family many of them had been kicked
out of their homes, had been disowned by
their families they had been oppressed by their
own loved ones, they came together as a
family Aisha Sidiqa RA says that when my
father Abu Bakr Sidiqa RA would become sick,
would become ill Bilal RA would not leave
his side he would sit there next to
him, until he wasn't better, and when Bilal
RA was not feeling well my father Abu
Bakr Sidiqa RA would everything on hold, his
entire life on hold, would even forget about
us, and he would go and he would
sit next to Bilal's bed until Bilal was
up and at it again they were a
real family we just talk about it as
lip service, as the Ummah being one family,
they were the real deal, they were the
real thing and so, 14 people this is
the first time they've suffered this kind of
loss, they've experienced this kind of death it
was very tragic, it was heavy on them
even the Prophet SAW suffered a very profound
loss on that day many of the family,
the close family members of the Prophet SAW
had opposed him when he proclaimed his message
in Mecca, and one of his close family
members, the family members that didn't believe in
him, they were very near and dear to
him, it meant a lot to him, that's
why Hamza RA was so beloved to the
Prophet SAW it meant a lot to him
that you believed in me, that you came
with me Ali bin Abi Talib RA that's
why he was so near and dear to
him, that you stayed with me, you stuck
with me amidst all the pressure and the
Prophet SAW had another cousin Ubaidah ibn al
-Hadith ibn Abdul Muttalib who was his first
cousin and he also believed in him and
made the hijrah, and came with him, and
supported him, and stuck by his side, he
was very dear to him, and he was
actually the first one to be shaheed in
the battle of Badr when the Mubaraza when
the initial duel occurred before the open battle
he was dealt a fatal blow, and then
they brought him over he was still alive,
but dying bleeding out, and they brought him
to the Prophet SAW, and the Prophet SAW
sat on the ground and he held him
in his lap as he bled out in
the arms of the Prophet SAW, and the
Prophet SAW was crying over his body, and
he was stroking his head, and he said
may Allah reward you for your sacrifice for
your loyalty for your commitment so even the
Prophet SAW suffered a profound loss on that
day and so in the aftermath of that
loss as the believers were hurting and I
forgot, I didn't even mention this that when
they came back from the battle of Badr
and it was overall a joyous occasion and
they were coming back excitedly to tell the
people, the rest of the Muslims in Medina
about the good news of the battle and
the miracle of witnessing angels in the battlefield
when they arrived back they found that there
was a janaza that was leaving the masjid
and it was a janaza of none other
than the daughter of the Prophet SAW, that
she was very sick and she was very
ill Ruqayya RA and the Prophet SAW had
in fact instructed Uthman bin Affan RA her
husband, the son-in-law of the Prophet
SAW, to stay back and look after her
because she was very severely ill and when
the Prophet SAW even came back from this
victory he came back to the janaza and
the burial of his daughter so there was
a lot of profound loss, it was a
difficult time, even in victory it was difficult
and so Allah SWT comforted them by saying
وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ
that do not say and this is in
the second person, meaning Allah is saying this
directly, in the previous ayah, Allah SWT is
calling on all those who believe يَا أَيُّهَا
الَّذِينَ آمَنُوا استَعِينُوا and then Allah calls on
us, seek the help of Allah, here Allah
says وَلَا تَقُولُوا this is سيغة النهي فعل
النهي Allah is forbidding, don't you dare it's
not hyperbole, it's not hyperbole on my part
to translate it that way this is a
verb, a form in the Arabic language that
denotes a prohibition Allah is forbidding it don't
you dare ever say in regards to those
who have been killed whose lives have been
taken, who have been wrongly, unjustly, oppressively killed,
in the way of Allah, that they are
أَمْوَاتٌ that they are just dead bodies no
بَلْأَحْيَاءٌ rather they are ever living, and what's
meant here by them being ever living is
of course obviously that their souls continue on
forever that their souls are ever living, and
there's how do we exactly understand that, there's
actually a hadith of the Prophet ﷺ, a
very beautiful narration that explains this to us
in the hadith of Sahih Muslim the Prophet
ﷺ says إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طَيْرٍ
خُضْرٍ تَسْرَحُ فِي الْجَنَّةِ حَيْثُ شَأَتْ that the
souls of these martyrs, شُهَدَاء are placed within
these bodies, these forms of green birds in
paradise and they fly around as they wish
ثُمَّ تَأْوِى إِلَىٰ قَنَادِيلٍ مُعَلَّقَ تَحْتَىٰ الْعَرْشِ under
the throne of Allah under the throne of
Allah now, in the presence of the Divine
there are these branches and vines that are
hanging and they go there and they perch
on those branches and vines فَاتَّلَىٰ عَلَيْهِمْ رَبُّكَ
اِطِّلَاعًۭ and then your Lord casts His Divine
Merciful Gaze upon them فَقَالَ مَاذَا تَبْغُونَ and
then Allah asks the souls of these martyrs,
what do you want?
what can I give you?
what would you like?
Allah, Rabbul Alameen is asking them, what do
you want?
open ended blank check anything everything, name it
فَقَالُوا يَرَبَّنَا وَأَيُّ شَيْءٍ نَبْغِي they said, our
Lord what could we want?
وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِي أَحْدًا مِّنْ خَلْقِي
you have bestowed an honor upon us that
has never been bestowed on anyone before ثُمَّ
عَادَعْ إِلَيْهِمْ بِمِثْرِ هَذَا then Allah asks them
again ask what do you want?
and فَلَمَّا رَأُوْ أَنَّهُمْ لَا يُتْرَكُونَ مِنْ أَنْ
يُسْأَلُ and then when they realize that I'm
going to use an expression so pardon me
I hope it does not seem disrespectful to
speak about Allah in this way but to
use an expression so we understand then when
they realize that Allah will not take no
as an answer that they have to respond
they'll say نُرِيدُ أَن تَرُّدَّنَا إِلَى الدَّارِ الدُّنْيَا
we want to go back to the life
of the world now you and I might
think of something else I miss my family
which is true it's not a bad thing
I had certain dreams that I never got
to live out and fulfill, it's not a
bad thing it could be good aspirations right
but they say فَنُقَاتِلُ فِي سَبِيْلِكَ we want
to go back to the world so that
we can strive in your way once again
we can make the ultimate sacrifice for you
once more حَتَّى نُقْتَلْ فِيكَ مَرَّةً أُخْرَى and
so that we could give our lives for
you once more لِمَا يَرَونَ مِن ثَوَابِ الشَّهَدَةِ
because of the profound reward that they will
see for giving their lives for the sake
of Allah فَيَقُولُ رَبُّ جَلَّى وَجَلَالُهُ Allah سبحانه
وتعالى will say إِنِّي كَتَبْتُ أَنَّهُمْ إِلَيْهَا لَا
يَرْجِعُ I have decreed that once a soul
departs from the life of the world it
never goes back so you can't go back
but there's another narration جابر بن عبد الله
رضي الله تعالى عنهما الانصاري he's a young
companion of the Prophet صلى الله عليه وسلم
جابر, his father عبد الله بن عمر بن
حرام رضي الله تعالى عنه was also a
companion of the Prophet صلى الله عليه وسلم
they were Medina Muslims انصار his father was
shaheed in the battle of Uhud we'll be
talking about that later in Surah Ali Imran
but his father was a shaheed in the
battle of Uhud when we get there we'll
talk more about it but it was a
very tragic loss for the young man Jaber
and he was hurting a lot in the
immediate aftermath of the battle and the Prophet
صلى الله عليه وسلم comforted him and one
of the ways in which the Prophet صلى
الله عليه وسلم comforted him was he said
that and even his sister the way he
comforted the family was he said that your
father's soul was immediately presented before Allah as
soon as he fell in the battlefield his
soul was immediately presented before Allah and Allah
said what do you want and he said
that I would want a hundred more lives
so I could go and I could give
all of them for you O Allah I
could make the ultimate sacrifice over and over
and over and over again and then Allah
سبحانه وتعالى announced once again that I have
decreed قد قضيت that after a soul departs
from the life of this world it never
comes back to that his father Abdullah Al
-Ansari رضي الله تعالى عنه he said let
my family know that I said this and
then the Prophet صلى الله عليه وسلم said
this is a message on behalf of your
father so that's where the Prophet صلى الله
عليه وسلم is telling us in another narration
it's actually for some of the students of
knowledge this is a fascinating narration it's a
narration that is narrated in the Musnad of
Imam Ahmad it's narrated by Imam Ahmad رواه
الامام احمد عن الامام الشافع عن الامام مالك
عن ابن شهب زهري عن عبد الرحمن ابن
كعبي بن مالك عن كعبي بن مالك it's
considered a very esteemed chain of narration that
the Imam Ahmad narrates from the Imam الشافع
who narrates from the Imam Malik who narrates
from the Imam Ibn Shihab Zuhri who narrates
from Abdurrahman the son of the great illustrious
companion of the Prophet صلى الله عليه وسلم
that the Prophet صلى الله عليه وسلم said
نسمة المؤمن طائر تعلق في شجر الجنة حتى
يرجعه الله إلى جسده يوم يبعثه that the
soul of the shaheed, the believer will be
living and enjoying itself in the body of
this beautiful bird in the trees of paradise
until the day of resurrection on which occasion
Allah will return that soul back to its
human form and then that person will be
resurrected in their human form and that's exactly
why Allah سبحانه و تعالى says وَلَكِلَّا تَشْعُرُونَ
whenever we talk about the study of the
book of Allah I explained this and it's
kind of a bit of a simplification but
it's still useful, it's beneficial that whenever we
study the book of Allah, there are three
layers of study with the Quran number one,
we study what the Quran is saying, which
obviously we've done number two we then study
how the Quran says what it says now
that's usually a little bit more difficult to
get into in a setting like this because
it involves a lot more in-depth exploration
of the language the language the grammar, the
vocabulary the balagha, the eloquence of the Quran
and that becomes a very technical endeavor and
then the third level is why why Allah
said what he said, what are the takeaway
lessons for us and so, but here's an
opportunity where I can highlight a little bit
of how Allah said what he said Allah
said, وَلَكِلَّا تَشْعُرُونَ they are ever living, their
souls are alive you just don't realize but
you just don't realize, but we can study
a little bit about how Allah said what
he said, Allah says وَلَكِلَّا تَشْعُرُونَ but then
Allah does not again elaborate but you do
not understand dot dot dot what don't you
understand so number one we talked about you
don't understand how they are alive how they
are alive, that their souls are ever living
and you know flying about and eating and
drinking and enjoying themselves in paradise under the
shade of the throne of Allah it's incomprehensible
to us but Allah says just because you
can't comprehend it doesn't mean that it's not
true but then Allah says وَلَكِلَّا تَشْعُرُونَ something
else, but you don't realize that also means
وَلَكِلَّا تَشْعُرُونَ مَقَامَهُمْ but you do not understand
their esteem you do not understand their درجات,
you do not understand their station how prestigious
the prestige the honor, the dignity that Allah
has granted them another aspect of بَلْأَحْيَاءٌ they
are ever living now think about this the
man who struck the man who struck رَبِيعَ
the man who struck عُبَيْدَةُ ابْنُ الْحَادِثُ with
the sword he died, he was killed then
his body was tossed into a ditch in
the aftermath of the battle and dirt was
thrown on his body and then he was
forgotten and no one ever named their son
after him no one ever celebrated him no
one ever commemorated him no one ever memorialized
him or eulogized him gone, done thrown away
and عُبَيْدَةُ he is remembered as a sahabi
of the prophet صلى الله عليه وسلم from
the Ahlulbayt of the prophet صلى الله عليه
وسلم as the first shaheed in the battle
of Badr a Badri, a shaheed he is
buried in the area where all the marchers
of Badr are buried where millions, tens of
millions hundreds of millions of Muslims have traveled
from all over the world to go to
that place and make dua there and say
salam to them and pay their respects to
them and make dua for them and thank
them for their sacrifice and make dua to
Allah to reward them and honor them for
their sacrifice and even something worldly which doesn't
even matter but still, just to make the
point when you visit that place till today
there is this huge monument that is standing
it's a worldly structure but still to make
the point there is this huge monument that
is standing there that lists the names of
the shuhada, the martyrs of Badr and at
the top of that list it says Ubaidah
ibn al-Harith and people celebrate him and
commemorate him and memorialize him and we're sitting
here 1400 years later halfway across the world
and talking about him till today, may Allah
be pleased with him ولكن لا تشعروا you
don't realize when we say they're ever living
we're not even only talking about their souls
living forever in paradise we're talking about their
sacrifices living forever even in this world may
Allah subhanahu wa ta'ala give us that
realization and may Allah subhanahu wa ta'ala
count all of our brothers and sisters who
have been killed in Gaza and beyond as
shuhada and as martyrs أمين يا رب العالمين
we'll go ahead and pause here as I
warned you I recited 5 verses lol I
recited 5 verses but that's how this is
gonna go but it's okay quality over quantity
at least that's what I tell myself may
Allah subhanahu wa ta'ala give us the
understanding of the book of Allah and may
Allah subhanahu wa ta'ala grant us the
ability to practice everything we've said and heard
سبحان الله و بحمده سبحانك اللهم وبحمدك نشد
ولا إله إلا أنت نستغفرك و نتب إليك
السلام عليكم