Abdul Nasir Jangda – Tafsir al-Quran #01

Abdul Nasir Jangda
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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.

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			And a lot of bothering from a lot
		
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			of friends.
		
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			We were able to get things restarted here.
		
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			So, inshallah, we'll be starting, or rather we
		
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			completed ayah number 152.
		
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			So, we'll be restarting with ayah number 153.
		
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			That is where we left off.
		
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			So, there's not a particular subject or theme
		
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			or topic.
		
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			It is more so that we are just
		
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			taking this journey through the Qur'an, through
		
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			the Book of Allah SWT.
		
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			And we intend to take our time, inshallah.
		
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			So, the way that we'll approach this is
		
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			that first and foremost, I'll recite the verses
		
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			that we hope to be able to cover.
		
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			We won't always get through all of them.
		
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			And that's okay.
		
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			We'll start from wherever we left off in
		
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			the following session.
		
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			After reading the verses, I'll then share a
		
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			translation of the verses, a brief summarized translation.
		
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			And then we'll actually start going through the
		
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			verses word by word.
		
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			And basically analyzing it and going into the
		
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			depths of it.
		
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			So, we'll begin with ayah number 153, inshallah.
		
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			Surah
		
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			Al-Baqarah, Verse 153 قَالُوا إِنَّا لِلَّهِ وَإِنَّا
		
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			إِلَيْهِ رَاجِعُونَ أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَبِّهِمْ وَرَحْمَةٌ
		
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			وَأُولَئِكَ هُمُ الْمُهْتَدُونَ A summarized translation is, O
		
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			you who believe, seek the help of Allah
		
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			through steadfastness and prayer.
		
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			For indeed, Allah is with those who practice
		
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			patience.
		
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			And do not say in regards to those
		
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			who are killed in the way of Allah
		
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			that they are simply dead.
		
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			Rather, they are ever living, even though you
		
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			do not realize or comprehend.
		
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			And indeed, we shall test you with a
		
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			bit of fear, hunger, a loss of property,
		
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			lives, and children.
		
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			And give glad tidings, good news to those
		
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			who practice patience.
		
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			They are those that when they are struck
		
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			by a calamity, they say that indeed to
		
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			Allah alone do we belong.
		
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			And indeed to only Him are we to
		
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			return.
		
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			They are those people that descending upon them
		
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			are the blessings from their Lord, and the
		
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			mercy from Allah.
		
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			And indeed those are the people that are
		
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			rightly guided.
		
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			Now, what's very interesting whenever we talk about
		
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			the study of the Qur'an, the study
		
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			of the book of Allah, is the cohesion
		
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			and the coherence of the Qur'an.
		
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			The Qur'an was revealed over a period
		
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			of 23 years, not straight in the order
		
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			as we find the Qur'an, the Mus
		
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			'haf from front to back.
		
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			Yet, every single time a portion of the
		
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			Qur'an came down on the Prophet ﷺ,
		
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			he was divinely instructed exactly where to place
		
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			those verses.
		
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			And so after the fact, we see the
		
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			entirety of the Qur'an, the Mus'haf,
		
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			and yet it is completely coherent.
		
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			And it flows from one subject to another.
		
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			And even though it seems like we might
		
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			go from one topic to another, they are
		
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			all interconnected.
		
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			The previous ayah, ayah number 152, Allah subhanahu
		
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			wa ta'ala said, فَذْكُرُونِي أَذْكُرْكُمْ So indeed,
		
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			remember me and I shall remember you.
		
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			I will mention you.
		
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			وَاشْكُرُونِي وَلَا تَكْفُرُونَ And be grateful to me,
		
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			and never be ungrateful towards me.
		
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			And now here Allah says, seek the help
		
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			of Allah through patience and prayer.
		
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			And the scholars explained that Allah subhanahu wa
		
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			ta'ala talked about gratitude to Allah, and
		
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			now Allah is talking about patience.
		
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			Because between those two things are essentially the
		
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			life experiences of a believer.
		
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			A believer is either experiencing blessing, or a
		
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			believer is going through some difficulty.
		
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			And when the believer experiences the blessing of
		
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			Allah, he or she practices gratitude, expresses their
		
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			gratitude to Allah, shukr, and that is a
		
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			source of reward and blessing for them.
		
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			Or a believer is experiencing difficulty, adversity, calamity,
		
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			and in which they practice patience.
		
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			And when they practice patience, then that becomes
		
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			a source of reward and blessing for them.
		
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			So once again we see how the Qur
		
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			'an very beautifully goes from one topic into
		
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			the next.
		
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			So, in this particular verse, now Allah is
		
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			talking to us about, that, oh you who
		
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			believe, this is also a very important and
		
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			instructional phrase within the Qur'an that is
		
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			repeated time and time again.
		
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			That Allah subhanahu wa ta'ala is calling
		
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			on the people of Iman, people who say
		
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			they are Muslim, people who say la ilaha
		
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			illallah, Muhammadur Rasulullah, that you said this statement,
		
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			but now Allah is saying, I will provide
		
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			you with an opportunity to prove what you
		
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			have said.
		
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			Lip service is easy, it's very easy to
		
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			say that I'm a believer and I believe,
		
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			but can I actually live up to my
		
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			faith?
		
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			And that opportunity is provided here where Allah
		
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			says, oh you who believe, now seek the
		
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			help of Allah, you are facing difficulty, you
		
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			are facing adversity, you have been struck by
		
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			a calamity, it seems like your world is
		
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			crumbling around you, now practice, seek the help
		
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			of Allah in this moment by doing what?
		
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			Through patience and prayer.
		
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			Those are the two prescriptions that Allah provides
		
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			for difficulty, patience and prayer.
		
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			And let's talk about these two concepts for
		
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			a moment.
		
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			Number one is the concept that in the
		
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			Arabic language, in the Qur'anic vocabulary is
		
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			called as-sabr.
		
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			وَالصَّبْرُ تَوْطِينُ النَّفْسِ عَلَىٰ اِحْتِمَالِ الْمَكَارِهِ That it
		
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			is to hold yourself together, to be able
		
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			to stand your ground even in the face
		
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			of great difficulty and adversity.
		
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			That you can hold yourself together and that's
		
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			why in the classical language, the etymology of
		
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			the word sabr, it meant to kind of
		
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			tie something down, restrain something, kind of nail
		
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			something down to the ground.
		
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			And that's the concept of sabr.
		
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			That even though the earth is shaking, I
		
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			will not budge, I will not move, I
		
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			will stay in my ground, as much as
		
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			possible to the best of one's ability.
		
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			And this concept of sabr is a very
		
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			interesting concept that the scholars have spoken about
		
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			at length.
		
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			The scholars explain that this sabr is الصَّبَرُ
		
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			الثَّبَاتُ عَلَىٰ اَحْكَامِ الْكِتَابِ وَالسُّنَّةِ It is to
		
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			be able to stick to what the Qur
		
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			'an has told you, and what the Prophet
		
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			ﷺ has instructed you.
		
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			What does sabr practically look like in our
		
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			daily lives?
		
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			Ruwaym, he mentions, الصَّبَرُ تَرْكُ الشِّكْوَةِ It is
		
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			to actually not complain.
		
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			You know, complaining in the sense of where
		
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			I'm just lashing out and I'm crying and
		
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			I'm complaining about Allah.
		
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			To not engage in that.
		
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			ذُنُّونَ الْمِصْرِ He says, الصَّبَرُ هُوَ الْإِسْتِعَانَةُ بِاللَّهِ
		
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			But rather for me to be able to
		
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			redirect all that energy into dua before Allah
		
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			Subhanahu Wa Ta'ala.
		
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			الصَّبَرُ حَدُّهُ أَلَّا تَعْتَرِضَ عَلَىٰ تَقْدِيرٍ That الصَّبَر
		
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			is for someone to not object about Allah's
		
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			decision, Allah's decree.
		
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			To not object.
		
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			فَأَمَّا إِذْهَرُوا الْبَلْوَى عَلَىٰ غَيْرِ وَجْهِ الشِّكْوَةِ فَلَا
		
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			يُنَافِي الصَّبَرِ But to express your suffering in
		
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			a way where you are not complaining or
		
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			objecting to Allah, that's fine.
		
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			That's not contradictory to صَبَر.
		
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			To be able to say, I'm hurting right
		
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			now, I need help right now.
		
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			To be able to lean on someone, to
		
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			sit and cry to someone, to lean on
		
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			someone's shoulder, to cry on someone's shoulder, that's
		
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			not contradictory to صَبَر.
		
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			The line that crosses صَبَر is when a
		
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			person starts to object to Allah.
		
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			That is what becomes problematic.
		
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			Allah subhanahu wa ta'ala gives us examples
		
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			of this kind of صَبَر in the Qur
		
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			'an.
		
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			In the story of the Prophet Ayub a
		
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			.s, Allah subhanahu wa ta'ala tells us
		
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			that He says, أَنِّي مَسَنِيَ ذُرُّ He says,
		
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			I am suffering.
		
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			وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ But O Allah, You are
		
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			most merciful.
		
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			He acknowledges his pain, but he does not
		
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			object to Allah, he does not criticize Allah,
		
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			rather he praises Allah in that moment.
		
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			And what does Allah say as a result
		
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			of that?
		
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			إِنَّا وَجَدْنَاهُ صَابِرًا We found him to be
		
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			very patient.
		
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			القَفَّال رحم الله لَيْسَ الصَّبْرُ أَلَّا يَجِدَ الْإِنسَانُ
		
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			أَلَمَ الْمَكْرُوهُ That صَبَر is not that a
		
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			person does not feel the pain, nor that
		
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			he dislikes pain.
		
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			Because that's asking a human being not to
		
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			be human.
		
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			Allah made us the way that we are.
		
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			So acknowledging our pain and feeling pain is
		
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			not the problem.
		
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			إِنَّمَا الصَّبْرُ هُوَ حَمْلُ النَّفْسِ عَلَىٰ تَرْكِهِ إِذْهَارِ
		
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			الْجَزَعِ That صَبَر is to be able to
		
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			hold oneself together to the point where you
		
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			do not once again fall into such a
		
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			negative place, where now you start to complain
		
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			about Allah, and you start to object to
		
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			Allah.
		
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			But if a person is able to swallow
		
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			that negativity, they're able to resist the urge
		
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			to fall into negativity.
		
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			كَانَ صَاحِبُهُ صَابِرًا Then that person is truly
		
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			someone who practices patience.
		
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			وَإِنْ ظَهَرَ دَمْعُ عَيْنٍ أَوْ تَغَيْرُ لَوْنٍ Even
		
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			if he cries, even if the color in
		
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			his face changes, but that person will truly
		
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			be described as someone who is patient.
		
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			So that's the concept of صَبَر and patience.
		
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			Now, the second prescription that Allah provides here
		
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			is الصَّلَاة.
		
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			صَلَاة, we've spoken about it in the previous
		
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			sessions, so I won't go into too much
		
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			detail.
		
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			But صَلَاة obviously refers here to our prayer,
		
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			our worship, before Allah subhanahu wa ta'ala.
		
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			And this is that ritualistic form of worship,
		
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			and something that's very interesting about صَلَاة, and
		
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			this is really fascinating.
		
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			We talk about this even in more technical
		
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			subjects like fiqh and usul, is صَلَاة, the
		
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			ritualistic prayer like we just offered right now,
		
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			قِيَامِ رَكُوعِ السُّجُودِ, that is basically something that
		
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			is referred to in technical jargon as أَمْرٌ
		
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			تَعَبُّدِيٌّ غَيْرُ مَعْقُولَةِ الْمَعْنَى.
		
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			And what that means is it is a
		
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			ritualistic form of worship that doesn't necessarily have
		
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			a rational basis to it.
		
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			Why is there one ركوبة, two سجدس?
		
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			Why are there two ركاز in Fajr, four
		
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			in Dhuhr, four in Asr, but then three
		
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			in Maghrib, and then four again in Isha?
		
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			We don't have a rational basis for it.
		
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			Rather, what is صَلَاة?
		
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			صَلَاة is purely an act of devotion.
		
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			صَلَاة is purely an act of obedience.
		
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			صَلَاة is purely an act of love, worship,
		
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			obedience, devotion, loyalty, commitment, sincerity to Allah and
		
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			only to Allah.
		
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			Only to Allah.
		
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			Because a lot of times our صَلَاة might
		
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			happen in the corner of our home, in
		
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			the corner of our room.
		
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			No one sees it, no one's aware of
		
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			it.
		
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			And even when we pray in جماعة, in
		
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			congregation, in a public place, no one actually
		
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			knows.
		
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			Then the objective in صَلَاة is khushu'a.
		
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			How connected are we?
		
00:13:03 --> 00:13:05
			How dialed in are we in our صَلَاة?
		
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			Nobody sees that.
		
00:13:06 --> 00:13:07
			That's all internal.
		
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			It is purely between us and Allah.
		
00:13:11 --> 00:13:14
			And so in that moment, the way to
		
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			turn pain from being something negative, and that
		
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			leads us to further negativity, and leads us
		
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			down a dark and desperate, depraved path.
		
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			And for it to become something beautiful, powerful,
		
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			empowering, enlightening, illuminating, is in that moment to
		
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			actually shut off this mind that is going
		
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			off in a hundred different directions.
		
00:13:42 --> 00:13:45
			And to just say no, to shut it
		
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			down.
		
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			I'm gonna go and make wudu, which is
		
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			again the Prophet ﷺ talks to us about
		
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			the fact that wudu is something that calms
		
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			the person.
		
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			It's something that extinguishes the fire.
		
00:13:59 --> 00:14:02
			It's something that dispels and removes the shaitan
		
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			from you.
		
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			A person is going to go and make
		
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			wudu, and then they're going to stand up,
		
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			block out the entire world, and say Allahu
		
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			Akbar.
		
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			And what's remarkable about صَلَاة is, and so
		
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			much, mostly everything that we do normally, day
		
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			to day, every day, all throughout the day,
		
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			all the activities, and that are permissible, we're
		
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			not allowed to do them in صَلَاة.
		
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			They're not a part of the prayer.
		
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			In fact, they're not allowed within the prayer.
		
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			They nullify the prayer.
		
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			Something as simple as asking my brother, how
		
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			are you doing?
		
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			That's actually a good deed.
		
00:14:42 --> 00:14:43
			But if I do that in my صَلَاة,
		
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			my صَلَاة is broken.
		
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			Just simply as just somebody sneezes, الحمد لله.
		
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			I say, ارحمك الله.
		
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			I don't do that in صَلَاة.
		
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			I can nullify my prayer.
		
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			Something as simple as that.
		
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			Eating or drinking, something permissible, taking a sip
		
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			of water.
		
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			Permissible, جائز.
		
00:15:05 --> 00:15:07
			But if I do that in my صَلَاة,
		
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			I've nullified, I've broken my prayer.
		
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			So essentially, what is صَلَاة?
		
00:15:11 --> 00:15:13
			صَلَاة is that I'm going to completely put
		
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			my entire life on pause.
		
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			I'm going to block everything out.
		
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			I'm going to completely separate myself from the
		
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			world.
		
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			Cut myself off from the world.
		
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			And I'm going to connect only and solely
		
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			to Allah.
		
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			That's it.
		
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			Nothing else.
		
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			No one else.
		
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			That's what صَلَاة is.
		
00:15:33 --> 00:15:35
			And what's fascinating is, the Prophet صلى الله
		
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			عليه وسلم in an authentic narration.
		
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			And this narration is talked a lot.
		
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			This narration is brought up a lot of
		
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			times in the books of fiqh.
		
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			The hadith of the Prophet صلى الله عليه
		
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			وسلم says, تحريمها التكبير.
		
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			تحريمها التكبير.
		
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			That the beginning, the initiation of the prayer,
		
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			how we enter into the prayer is التكبير
		
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			by saying الله أكبر.
		
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			But you know what that actually means?
		
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			When we say الله أكبر, and students of
		
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			the Arabic language will notice, the word أكبر
		
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			is what we call the comparative.
		
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			Even though a lot of times we translate
		
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			it as Allah is the greatest, as God
		
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			is the greatest.
		
00:16:16 --> 00:16:18
			But in actuality, the word is comparative, not
		
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			the superlative.
		
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			It means greater.
		
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			But whenever you say Allah is greater, blank.
		
00:16:26 --> 00:16:27
			Dot, dot, dot.
		
00:16:28 --> 00:16:29
			Greater than what?
		
00:16:29 --> 00:16:30
			That's left blank.
		
00:16:31 --> 00:16:32
			That's not stated.
		
00:16:33 --> 00:16:34
			That's not explicitly mentioned.
		
00:16:35 --> 00:16:38
			And this is a very common rhetorical function
		
00:16:38 --> 00:16:39
			in the Arabic language.
		
00:16:39 --> 00:16:41
			We see this all throughout the Qur'an.
		
00:16:41 --> 00:16:45
			And the reason why is because it's left
		
00:16:45 --> 00:16:47
			blank and it's left open for me, for
		
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			you, for each and every single one of
		
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			us, for anyone who ever prays.
		
00:16:51 --> 00:16:53
			Because whatever is going on at that moment,
		
00:16:53 --> 00:16:57
			at that exact precise moment, let's talk about
		
00:16:57 --> 00:16:57
			the صبر.
		
00:16:57 --> 00:16:58
			We're talking about it, right?
		
00:16:58 --> 00:17:00
			The calamity, the difficulty.
		
00:17:01 --> 00:17:02
			I just got some terrible news.
		
00:17:02 --> 00:17:03
			God forbid.
		
00:17:05 --> 00:17:08
			Or I just, you know, went through some
		
00:17:08 --> 00:17:10
			difficulty, some tragedy.
		
00:17:11 --> 00:17:12
			May Allah protect us all.
		
00:17:13 --> 00:17:14
			But I just found out something bad.
		
00:17:15 --> 00:17:17
			Or I went through something very difficult.
		
00:17:17 --> 00:17:19
			But when I stand up at that moment
		
00:17:19 --> 00:17:22
			and I say Allahu Akbar, what I'm saying
		
00:17:22 --> 00:17:26
			is, Allah is greater than that difficulty, than
		
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			that calamity.
		
00:17:28 --> 00:17:34
			Allah's mercy, Allah's kindness, Allah's benevolence, the tranquility,
		
00:17:34 --> 00:17:38
			the mercy, the serenity, the calmness from Allah
		
00:17:38 --> 00:17:40
			is greater than all of that.
		
00:17:41 --> 00:17:42
			And I can survive no matter what it
		
00:17:42 --> 00:17:43
			is.
		
00:17:44 --> 00:17:47
			I can survive all of it, any of
		
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			it, if I can connect to Allah in
		
00:17:49 --> 00:17:50
			this moment.
		
00:17:51 --> 00:17:53
			And that's why Allah is saying, يَا أَيُّهَا
		
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			الَّذِينَ آمَنُوا اصْتَعِينُوا Seek the help and the
		
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			assistance of Allah through patience and prayer.
		
00:18:03 --> 00:18:08
			إِنَّ اللَّهَ مَعَ الصَّابِرِينَ Because indeed, Allah is
		
00:18:08 --> 00:18:10
			with those who practice patience.
		
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			This is one of the greatest promises that
		
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			Allah has granted in the Quran.
		
00:18:16 --> 00:18:19
			The scholar stated that this is maybe the
		
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			greatest reward and the greatest promise that Allah
		
00:18:21 --> 00:18:23
			has offered in the Quran.
		
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			Why?
		
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			Because Allah is not talking about a specific
		
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			reward.
		
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			Allah is saying, Allah is with them.
		
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			And if you have Allah with you, then
		
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			you have nothing else to worry about.
		
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			That someone, that whoever Allah subhanahu wa ta
		
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			'ala is on the side of, they have
		
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			nothing else to worry about.
		
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			And then Allah subhanahu wa ta'ala gives
		
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			us a very specific example of a calamity,
		
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			of a tragedy.
		
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			And the narration mentions, Abdullah ibn Abbas radiallahu
		
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			ta'ala anhuma, is amongst those who narrate
		
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			this, that this was revealed in the aftermath
		
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			of the Battle of Badr.
		
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			The Battle of Badr was the first major
		
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			battle in the life of the Prophet salallahu
		
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			alayhi wa sallam, in the history of Islam.
		
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			It was the second year of the Muslims
		
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			residence in the city of Medina, after of
		
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			the Hijrah, when the Prophet salallahu alayhi wa
		
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			sallam and the Muslims arrived in the city
		
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			of Medina, and settled in the city of
		
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			Medina.
		
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			It was the second year, it was the
		
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			month of Ramadan, halfway through the month of
		
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			Ramadan.
		
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			And there's a whole history behind it that
		
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			I won't get into here right now.
		
00:19:36 --> 00:19:38
			When we get to Surah Al-Anfal, we'll
		
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			talk about it in a lot more detail
		
00:19:39 --> 00:19:40
			insha'Allah.
		
00:19:41 --> 00:19:44
			But the battle ensues, and the battle was
		
00:19:44 --> 00:19:45
			very daunting.
		
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			There were 313 sahaba radiallahu ta'ala anhum.
		
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			They had no armor, they had no shields,
		
00:19:53 --> 00:19:54
			they had no equipment.
		
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			Many of them were holding sticks in their
		
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			hands.
		
00:19:58 --> 00:20:00
			And they were going up against an army,
		
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			that was a thousand strong, armed from head
		
00:20:03 --> 00:20:06
			to toe, completely prepared.
		
00:20:07 --> 00:20:09
			And so the odds were completely against them.
		
00:20:11 --> 00:20:13
			But the Prophet salallahu alayhi wa sallam encouraged
		
00:20:13 --> 00:20:14
			the believers, and he said, Allah is with
		
00:20:14 --> 00:20:16
			us, and they stepped into the battlefield.
		
00:20:18 --> 00:20:20
			And as Allah mentions in Surah Ali'Imran,
		
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			we'll get to those verses, and in Surah
		
00:20:21 --> 00:20:23
			Al-Anfal, we'll get to those verses insha
		
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			'Allah, that Allah subhanahu wa ta'ala sent
		
00:20:26 --> 00:20:30
			his aid, وَلَقَدَ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّا
		
00:20:30 --> 00:20:33
			فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ إِذْ تَقُولُوا لِلْمُؤْمِنِينَ
		
00:20:33 --> 00:20:37
			أَلَمْ يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ أَلَافٍ مِّنَ
		
00:20:37 --> 00:20:42
			الْمَلَائِكَةِ مُمْدِنِينَ بَلَا إِن تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِّن
		
00:20:42 --> 00:20:47
			فَوْرِهِمْ هَذَا يُمْدِدُكُمْ رَبُّكُمْ بِخَمْسَةِ أَلَافٍ مِّنَ الْمَلَائِكَةِ
		
00:20:47 --> 00:20:51
			مُسَوِّمِينَ وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى وَلِتَطْمَئِنَّ قُلُوبُكُمْ
		
00:20:51 --> 00:20:54
			بِهِ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ
		
00:20:54 --> 00:20:58
			الْحَكِيمِ Allah SWT states that remember that moment
		
00:20:58 --> 00:21:00
			in the battlefield of Badr when you were
		
00:21:00 --> 00:21:04
			weak anyone looking at the situation would have
		
00:21:04 --> 00:21:07
			already written you off but Allah helped you,
		
00:21:07 --> 00:21:10
			Allah aided you so remember Allah be conscious
		
00:21:10 --> 00:21:12
			of your Lord so that you may attain
		
00:21:12 --> 00:21:15
			success that when you turn to the believers
		
00:21:15 --> 00:21:18
			and you said to them Allah will help
		
00:21:18 --> 00:21:21
			you and then thousands and thousands of angels
		
00:21:21 --> 00:21:24
			descended from the heavens swept through the battlefield
		
00:21:24 --> 00:21:28
			and you had an instant victory and this
		
00:21:28 --> 00:21:31
			is all the help from Allah SWT so
		
00:21:32 --> 00:21:36
			the battle occurred the Muslims were given a
		
00:21:36 --> 00:21:39
			decisive victory more than 70 of the enemy
		
00:21:39 --> 00:21:41
			were killed and amongst them were the leaders
		
00:21:41 --> 00:21:44
			of the opposition and the oppression against the
		
00:21:44 --> 00:21:49
			Muslims more than 70 of them prominent people
		
00:21:49 --> 00:21:52
			of their community were taken captive and the
		
00:21:52 --> 00:21:54
			rest of the army was sent running, fleeing
		
00:21:54 --> 00:21:58
			for their lives but at the same time
		
00:21:58 --> 00:22:01
			it's the very first battle so there was
		
00:22:01 --> 00:22:06
			a little bit of a bittersweet moment in
		
00:22:06 --> 00:22:10
			the aftermath and the bittersweet moment in the
		
00:22:10 --> 00:22:16
			aftermath was that 14 Sahaba were martyred those
		
00:22:16 --> 00:22:19
			numbers might not seem like a lot to
		
00:22:19 --> 00:22:23
			us today especially when we witness what we're
		
00:22:23 --> 00:22:26
			seeing in Gaza may Allah SWT grant victory
		
00:22:26 --> 00:22:29
			to the people of Gaza but remember we're
		
00:22:29 --> 00:22:32
			talking about the ancient world where people fought
		
00:22:32 --> 00:22:35
			in that hand to hand combat there's a
		
00:22:35 --> 00:22:38
			level of still honor even amongst thieves at
		
00:22:38 --> 00:22:42
			that time as opposed to now when they
		
00:22:42 --> 00:22:49
			just wipe out humanity indiscriminately but nonetheless for
		
00:22:49 --> 00:22:53
			a small fledgling community, one that was a
		
00:22:53 --> 00:22:56
			real family many of them had been kicked
		
00:22:56 --> 00:22:58
			out of their homes, had been disowned by
		
00:22:58 --> 00:23:00
			their families they had been oppressed by their
		
00:23:00 --> 00:23:02
			own loved ones, they came together as a
		
00:23:02 --> 00:23:07
			family Aisha Sidiqa RA says that when my
		
00:23:07 --> 00:23:12
			father Abu Bakr Sidiqa RA would become sick,
		
00:23:12 --> 00:23:18
			would become ill Bilal RA would not leave
		
00:23:18 --> 00:23:22
			his side he would sit there next to
		
00:23:22 --> 00:23:25
			him, until he wasn't better, and when Bilal
		
00:23:25 --> 00:23:29
			RA was not feeling well my father Abu
		
00:23:29 --> 00:23:33
			Bakr Sidiqa RA would everything on hold, his
		
00:23:33 --> 00:23:36
			entire life on hold, would even forget about
		
00:23:36 --> 00:23:38
			us, and he would go and he would
		
00:23:38 --> 00:23:40
			sit next to Bilal's bed until Bilal was
		
00:23:40 --> 00:23:43
			up and at it again they were a
		
00:23:43 --> 00:23:46
			real family we just talk about it as
		
00:23:46 --> 00:23:48
			lip service, as the Ummah being one family,
		
00:23:48 --> 00:23:50
			they were the real deal, they were the
		
00:23:50 --> 00:23:54
			real thing and so, 14 people this is
		
00:23:54 --> 00:23:56
			the first time they've suffered this kind of
		
00:23:56 --> 00:23:59
			loss, they've experienced this kind of death it
		
00:23:59 --> 00:24:01
			was very tragic, it was heavy on them
		
00:24:01 --> 00:24:04
			even the Prophet SAW suffered a very profound
		
00:24:04 --> 00:24:07
			loss on that day many of the family,
		
00:24:07 --> 00:24:09
			the close family members of the Prophet SAW
		
00:24:09 --> 00:24:11
			had opposed him when he proclaimed his message
		
00:24:11 --> 00:24:14
			in Mecca, and one of his close family
		
00:24:14 --> 00:24:16
			members, the family members that didn't believe in
		
00:24:16 --> 00:24:18
			him, they were very near and dear to
		
00:24:18 --> 00:24:21
			him, it meant a lot to him, that's
		
00:24:21 --> 00:24:24
			why Hamza RA was so beloved to the
		
00:24:24 --> 00:24:27
			Prophet SAW it meant a lot to him
		
00:24:27 --> 00:24:29
			that you believed in me, that you came
		
00:24:29 --> 00:24:32
			with me Ali bin Abi Talib RA that's
		
00:24:32 --> 00:24:33
			why he was so near and dear to
		
00:24:33 --> 00:24:36
			him, that you stayed with me, you stuck
		
00:24:36 --> 00:24:40
			with me amidst all the pressure and the
		
00:24:40 --> 00:24:43
			Prophet SAW had another cousin Ubaidah ibn al
		
00:24:43 --> 00:24:47
			-Hadith ibn Abdul Muttalib who was his first
		
00:24:47 --> 00:24:49
			cousin and he also believed in him and
		
00:24:49 --> 00:24:52
			made the hijrah, and came with him, and
		
00:24:52 --> 00:24:54
			supported him, and stuck by his side, he
		
00:24:54 --> 00:24:55
			was very dear to him, and he was
		
00:24:55 --> 00:24:58
			actually the first one to be shaheed in
		
00:24:58 --> 00:25:01
			the battle of Badr when the Mubaraza when
		
00:25:01 --> 00:25:04
			the initial duel occurred before the open battle
		
00:25:05 --> 00:25:08
			he was dealt a fatal blow, and then
		
00:25:08 --> 00:25:10
			they brought him over he was still alive,
		
00:25:10 --> 00:25:13
			but dying bleeding out, and they brought him
		
00:25:13 --> 00:25:14
			to the Prophet SAW, and the Prophet SAW
		
00:25:14 --> 00:25:16
			sat on the ground and he held him
		
00:25:16 --> 00:25:18
			in his lap as he bled out in
		
00:25:18 --> 00:25:20
			the arms of the Prophet SAW, and the
		
00:25:20 --> 00:25:23
			Prophet SAW was crying over his body, and
		
00:25:23 --> 00:25:24
			he was stroking his head, and he said
		
00:25:25 --> 00:25:28
			may Allah reward you for your sacrifice for
		
00:25:28 --> 00:25:31
			your loyalty for your commitment so even the
		
00:25:31 --> 00:25:33
			Prophet SAW suffered a profound loss on that
		
00:25:33 --> 00:25:36
			day and so in the aftermath of that
		
00:25:36 --> 00:25:39
			loss as the believers were hurting and I
		
00:25:39 --> 00:25:43
			forgot, I didn't even mention this that when
		
00:25:43 --> 00:25:45
			they came back from the battle of Badr
		
00:25:45 --> 00:25:49
			and it was overall a joyous occasion and
		
00:25:49 --> 00:25:51
			they were coming back excitedly to tell the
		
00:25:51 --> 00:25:53
			people, the rest of the Muslims in Medina
		
00:25:53 --> 00:25:55
			about the good news of the battle and
		
00:25:55 --> 00:25:57
			the miracle of witnessing angels in the battlefield
		
00:25:58 --> 00:26:02
			when they arrived back they found that there
		
00:26:02 --> 00:26:05
			was a janaza that was leaving the masjid
		
00:26:05 --> 00:26:07
			and it was a janaza of none other
		
00:26:07 --> 00:26:12
			than the daughter of the Prophet SAW, that
		
00:26:12 --> 00:26:13
			she was very sick and she was very
		
00:26:13 --> 00:26:19
			ill Ruqayya RA and the Prophet SAW had
		
00:26:19 --> 00:26:23
			in fact instructed Uthman bin Affan RA her
		
00:26:23 --> 00:26:24
			husband, the son-in-law of the Prophet
		
00:26:24 --> 00:26:27
			SAW, to stay back and look after her
		
00:26:27 --> 00:26:30
			because she was very severely ill and when
		
00:26:30 --> 00:26:32
			the Prophet SAW even came back from this
		
00:26:32 --> 00:26:34
			victory he came back to the janaza and
		
00:26:34 --> 00:26:36
			the burial of his daughter so there was
		
00:26:36 --> 00:26:39
			a lot of profound loss, it was a
		
00:26:39 --> 00:26:41
			difficult time, even in victory it was difficult
		
00:26:41 --> 00:26:44
			and so Allah SWT comforted them by saying
		
00:26:44 --> 00:26:47
			وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ
		
00:26:48 --> 00:26:51
			that do not say and this is in
		
00:26:51 --> 00:26:53
			the second person, meaning Allah is saying this
		
00:26:53 --> 00:26:56
			directly, in the previous ayah, Allah SWT is
		
00:26:56 --> 00:26:59
			calling on all those who believe يَا أَيُّهَا
		
00:26:59 --> 00:27:02
			الَّذِينَ آمَنُوا استَعِينُوا and then Allah calls on
		
00:27:02 --> 00:27:04
			us, seek the help of Allah, here Allah
		
00:27:04 --> 00:27:08
			says وَلَا تَقُولُوا this is سيغة النهي فعل
		
00:27:08 --> 00:27:13
			النهي Allah is forbidding, don't you dare it's
		
00:27:13 --> 00:27:16
			not hyperbole, it's not hyperbole on my part
		
00:27:16 --> 00:27:18
			to translate it that way this is a
		
00:27:18 --> 00:27:20
			verb, a form in the Arabic language that
		
00:27:20 --> 00:27:25
			denotes a prohibition Allah is forbidding it don't
		
00:27:25 --> 00:27:31
			you dare ever say in regards to those
		
00:27:31 --> 00:27:34
			who have been killed whose lives have been
		
00:27:34 --> 00:27:37
			taken, who have been wrongly, unjustly, oppressively killed,
		
00:27:37 --> 00:27:40
			in the way of Allah, that they are
		
00:27:40 --> 00:27:44
			أَمْوَاتٌ that they are just dead bodies no
		
00:27:45 --> 00:27:48
			بَلْأَحْيَاءٌ rather they are ever living, and what's
		
00:27:48 --> 00:27:50
			meant here by them being ever living is
		
00:27:50 --> 00:27:54
			of course obviously that their souls continue on
		
00:27:54 --> 00:27:58
			forever that their souls are ever living, and
		
00:27:58 --> 00:28:02
			there's how do we exactly understand that, there's
		
00:28:02 --> 00:28:04
			actually a hadith of the Prophet ﷺ, a
		
00:28:04 --> 00:28:07
			very beautiful narration that explains this to us
		
00:28:07 --> 00:28:09
			in the hadith of Sahih Muslim the Prophet
		
00:28:09 --> 00:28:14
			ﷺ says إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طَيْرٍ
		
00:28:14 --> 00:28:20
			خُضْرٍ تَسْرَحُ فِي الْجَنَّةِ حَيْثُ شَأَتْ that the
		
00:28:20 --> 00:28:25
			souls of these martyrs, شُهَدَاء are placed within
		
00:28:25 --> 00:28:30
			these bodies, these forms of green birds in
		
00:28:30 --> 00:28:34
			paradise and they fly around as they wish
		
00:28:34 --> 00:28:41
			ثُمَّ تَأْوِى إِلَىٰ قَنَادِيلٍ مُعَلَّقَ تَحْتَىٰ الْعَرْشِ under
		
00:28:41 --> 00:28:45
			the throne of Allah under the throne of
		
00:28:45 --> 00:28:48
			Allah now, in the presence of the Divine
		
00:28:49 --> 00:28:54
			there are these branches and vines that are
		
00:28:54 --> 00:28:59
			hanging and they go there and they perch
		
00:28:59 --> 00:29:03
			on those branches and vines فَاتَّلَىٰ عَلَيْهِمْ رَبُّكَ
		
00:29:03 --> 00:29:12
			اِطِّلَاعًۭ and then your Lord casts His Divine
		
00:29:12 --> 00:29:19
			Merciful Gaze upon them فَقَالَ مَاذَا تَبْغُونَ and
		
00:29:19 --> 00:29:23
			then Allah asks the souls of these martyrs,
		
00:29:23 --> 00:29:23
			what do you want?
		
00:29:25 --> 00:29:26
			what can I give you?
		
00:29:27 --> 00:29:28
			what would you like?
		
00:29:31 --> 00:29:35
			Allah, Rabbul Alameen is asking them, what do
		
00:29:35 --> 00:29:35
			you want?
		
00:29:37 --> 00:29:43
			open ended blank check anything everything, name it
		
00:29:44 --> 00:29:49
			فَقَالُوا يَرَبَّنَا وَأَيُّ شَيْءٍ نَبْغِي they said, our
		
00:29:49 --> 00:29:52
			Lord what could we want?
		
00:29:53 --> 00:29:56
			وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِي أَحْدًا مِّنْ خَلْقِي
		
00:29:56 --> 00:30:01
			you have bestowed an honor upon us that
		
00:30:01 --> 00:30:05
			has never been bestowed on anyone before ثُمَّ
		
00:30:05 --> 00:30:09
			عَادَعْ إِلَيْهِمْ بِمِثْرِ هَذَا then Allah asks them
		
00:30:09 --> 00:30:14
			again ask what do you want?
		
00:30:17 --> 00:30:21
			and فَلَمَّا رَأُوْ أَنَّهُمْ لَا يُتْرَكُونَ مِنْ أَنْ
		
00:30:21 --> 00:30:28
			يُسْأَلُ and then when they realize that I'm
		
00:30:28 --> 00:30:30
			going to use an expression so pardon me
		
00:30:30 --> 00:30:32
			I hope it does not seem disrespectful to
		
00:30:32 --> 00:30:35
			speak about Allah in this way but to
		
00:30:35 --> 00:30:37
			use an expression so we understand then when
		
00:30:37 --> 00:30:41
			they realize that Allah will not take no
		
00:30:41 --> 00:30:47
			as an answer that they have to respond
		
00:30:49 --> 00:30:53
			they'll say نُرِيدُ أَن تَرُّدَّنَا إِلَى الدَّارِ الدُّنْيَا
		
00:30:54 --> 00:30:56
			we want to go back to the life
		
00:30:56 --> 00:31:00
			of the world now you and I might
		
00:31:00 --> 00:31:03
			think of something else I miss my family
		
00:31:03 --> 00:31:05
			which is true it's not a bad thing
		
00:31:07 --> 00:31:10
			I had certain dreams that I never got
		
00:31:10 --> 00:31:12
			to live out and fulfill, it's not a
		
00:31:12 --> 00:31:16
			bad thing it could be good aspirations right
		
00:31:17 --> 00:31:21
			but they say فَنُقَاتِلُ فِي سَبِيْلِكَ we want
		
00:31:21 --> 00:31:24
			to go back to the world so that
		
00:31:24 --> 00:31:27
			we can strive in your way once again
		
00:31:28 --> 00:31:31
			we can make the ultimate sacrifice for you
		
00:31:31 --> 00:31:37
			once more حَتَّى نُقْتَلْ فِيكَ مَرَّةً أُخْرَى and
		
00:31:37 --> 00:31:39
			so that we could give our lives for
		
00:31:39 --> 00:31:46
			you once more لِمَا يَرَونَ مِن ثَوَابِ الشَّهَدَةِ
		
00:31:46 --> 00:31:50
			because of the profound reward that they will
		
00:31:50 --> 00:31:53
			see for giving their lives for the sake
		
00:31:53 --> 00:31:58
			of Allah فَيَقُولُ رَبُّ جَلَّى وَجَلَالُهُ Allah سبحانه
		
00:31:58 --> 00:32:04
			وتعالى will say إِنِّي كَتَبْتُ أَنَّهُمْ إِلَيْهَا لَا
		
00:32:04 --> 00:32:08
			يَرْجِعُ I have decreed that once a soul
		
00:32:08 --> 00:32:10
			departs from the life of the world it
		
00:32:10 --> 00:32:13
			never goes back so you can't go back
		
00:32:15 --> 00:32:20
			but there's another narration جابر بن عبد الله
		
00:32:20 --> 00:32:24
			رضي الله تعالى عنهما الانصاري he's a young
		
00:32:24 --> 00:32:27
			companion of the Prophet صلى الله عليه وسلم
		
00:32:27 --> 00:32:31
			جابر, his father عبد الله بن عمر بن
		
00:32:31 --> 00:32:35
			حرام رضي الله تعالى عنه was also a
		
00:32:35 --> 00:32:37
			companion of the Prophet صلى الله عليه وسلم
		
00:32:37 --> 00:32:40
			they were Medina Muslims انصار his father was
		
00:32:40 --> 00:32:43
			shaheed in the battle of Uhud we'll be
		
00:32:43 --> 00:32:45
			talking about that later in Surah Ali Imran
		
00:32:45 --> 00:32:48
			but his father was a shaheed in the
		
00:32:48 --> 00:32:51
			battle of Uhud when we get there we'll
		
00:32:51 --> 00:32:52
			talk more about it but it was a
		
00:32:52 --> 00:32:55
			very tragic loss for the young man Jaber
		
00:32:57 --> 00:33:02
			and he was hurting a lot in the
		
00:33:02 --> 00:33:05
			immediate aftermath of the battle and the Prophet
		
00:33:05 --> 00:33:08
			صلى الله عليه وسلم comforted him and one
		
00:33:08 --> 00:33:09
			of the ways in which the Prophet صلى
		
00:33:09 --> 00:33:12
			الله عليه وسلم comforted him was he said
		
00:33:12 --> 00:33:17
			that and even his sister the way he
		
00:33:17 --> 00:33:20
			comforted the family was he said that your
		
00:33:20 --> 00:33:27
			father's soul was immediately presented before Allah as
		
00:33:27 --> 00:33:29
			soon as he fell in the battlefield his
		
00:33:29 --> 00:33:33
			soul was immediately presented before Allah and Allah
		
00:33:33 --> 00:33:35
			said what do you want and he said
		
00:33:35 --> 00:33:38
			that I would want a hundred more lives
		
00:33:39 --> 00:33:41
			so I could go and I could give
		
00:33:41 --> 00:33:43
			all of them for you O Allah I
		
00:33:43 --> 00:33:46
			could make the ultimate sacrifice over and over
		
00:33:46 --> 00:33:48
			and over and over again and then Allah
		
00:33:48 --> 00:33:52
			سبحانه وتعالى announced once again that I have
		
00:33:52 --> 00:33:58
			decreed قد قضيت that after a soul departs
		
00:33:58 --> 00:33:59
			from the life of this world it never
		
00:33:59 --> 00:34:05
			comes back to that his father Abdullah Al
		
00:34:05 --> 00:34:08
			-Ansari رضي الله تعالى عنه he said let
		
00:34:08 --> 00:34:11
			my family know that I said this and
		
00:34:11 --> 00:34:12
			then the Prophet صلى الله عليه وسلم said
		
00:34:12 --> 00:34:14
			this is a message on behalf of your
		
00:34:14 --> 00:34:17
			father so that's where the Prophet صلى الله
		
00:34:17 --> 00:34:19
			عليه وسلم is telling us in another narration
		
00:34:20 --> 00:34:24
			it's actually for some of the students of
		
00:34:24 --> 00:34:27
			knowledge this is a fascinating narration it's a
		
00:34:27 --> 00:34:29
			narration that is narrated in the Musnad of
		
00:34:29 --> 00:34:34
			Imam Ahmad it's narrated by Imam Ahmad رواه
		
00:34:34 --> 00:34:39
			الامام احمد عن الامام الشافع عن الامام مالك
		
00:34:39 --> 00:34:44
			عن ابن شهب زهري عن عبد الرحمن ابن
		
00:34:44 --> 00:34:47
			كعبي بن مالك عن كعبي بن مالك it's
		
00:34:47 --> 00:34:51
			considered a very esteemed chain of narration that
		
00:34:51 --> 00:34:56
			the Imam Ahmad narrates from the Imam الشافع
		
00:34:56 --> 00:35:00
			who narrates from the Imam Malik who narrates
		
00:35:00 --> 00:35:03
			from the Imam Ibn Shihab Zuhri who narrates
		
00:35:03 --> 00:35:08
			from Abdurrahman the son of the great illustrious
		
00:35:08 --> 00:35:09
			companion of the Prophet صلى الله عليه وسلم
		
00:35:09 --> 00:35:14
			that the Prophet صلى الله عليه وسلم said
		
00:35:14 --> 00:35:23
			نسمة المؤمن طائر تعلق في شجر الجنة حتى
		
00:35:23 --> 00:35:29
			يرجعه الله إلى جسده يوم يبعثه that the
		
00:35:29 --> 00:35:33
			soul of the shaheed, the believer will be
		
00:35:33 --> 00:35:36
			living and enjoying itself in the body of
		
00:35:36 --> 00:35:40
			this beautiful bird in the trees of paradise
		
00:35:40 --> 00:35:43
			until the day of resurrection on which occasion
		
00:35:43 --> 00:35:47
			Allah will return that soul back to its
		
00:35:47 --> 00:35:49
			human form and then that person will be
		
00:35:49 --> 00:35:53
			resurrected in their human form and that's exactly
		
00:35:53 --> 00:35:57
			why Allah سبحانه و تعالى says وَلَكِلَّا تَشْعُرُونَ
		
00:35:57 --> 00:36:00
			whenever we talk about the study of the
		
00:36:00 --> 00:36:03
			book of Allah I explained this and it's
		
00:36:03 --> 00:36:07
			kind of a bit of a simplification but
		
00:36:07 --> 00:36:11
			it's still useful, it's beneficial that whenever we
		
00:36:11 --> 00:36:14
			study the book of Allah, there are three
		
00:36:14 --> 00:36:18
			layers of study with the Quran number one,
		
00:36:18 --> 00:36:21
			we study what the Quran is saying, which
		
00:36:21 --> 00:36:25
			obviously we've done number two we then study
		
00:36:27 --> 00:36:31
			how the Quran says what it says now
		
00:36:31 --> 00:36:33
			that's usually a little bit more difficult to
		
00:36:33 --> 00:36:37
			get into in a setting like this because
		
00:36:37 --> 00:36:40
			it involves a lot more in-depth exploration
		
00:36:40 --> 00:36:45
			of the language the language the grammar, the
		
00:36:45 --> 00:36:48
			vocabulary the balagha, the eloquence of the Quran
		
00:36:48 --> 00:36:53
			and that becomes a very technical endeavor and
		
00:36:53 --> 00:36:57
			then the third level is why why Allah
		
00:36:57 --> 00:36:59
			said what he said, what are the takeaway
		
00:36:59 --> 00:37:03
			lessons for us and so, but here's an
		
00:37:03 --> 00:37:05
			opportunity where I can highlight a little bit
		
00:37:05 --> 00:37:07
			of how Allah said what he said Allah
		
00:37:07 --> 00:37:10
			said, وَلَكِلَّا تَشْعُرُونَ they are ever living, their
		
00:37:10 --> 00:37:14
			souls are alive you just don't realize but
		
00:37:14 --> 00:37:17
			you just don't realize, but we can study
		
00:37:17 --> 00:37:19
			a little bit about how Allah said what
		
00:37:19 --> 00:37:23
			he said, Allah says وَلَكِلَّا تَشْعُرُونَ but then
		
00:37:23 --> 00:37:25
			Allah does not again elaborate but you do
		
00:37:25 --> 00:37:27
			not understand dot dot dot what don't you
		
00:37:27 --> 00:37:30
			understand so number one we talked about you
		
00:37:30 --> 00:37:35
			don't understand how they are alive how they
		
00:37:35 --> 00:37:37
			are alive, that their souls are ever living
		
00:37:37 --> 00:37:41
			and you know flying about and eating and
		
00:37:41 --> 00:37:44
			drinking and enjoying themselves in paradise under the
		
00:37:44 --> 00:37:48
			shade of the throne of Allah it's incomprehensible
		
00:37:48 --> 00:37:51
			to us but Allah says just because you
		
00:37:51 --> 00:37:53
			can't comprehend it doesn't mean that it's not
		
00:37:53 --> 00:37:58
			true but then Allah says وَلَكِلَّا تَشْعُرُونَ something
		
00:37:58 --> 00:38:03
			else, but you don't realize that also means
		
00:38:03 --> 00:38:09
			وَلَكِلَّا تَشْعُرُونَ مَقَامَهُمْ but you do not understand
		
00:38:09 --> 00:38:13
			their esteem you do not understand their درجات,
		
00:38:13 --> 00:38:19
			you do not understand their station how prestigious
		
00:38:19 --> 00:38:24
			the prestige the honor, the dignity that Allah
		
00:38:24 --> 00:38:28
			has granted them another aspect of بَلْأَحْيَاءٌ they
		
00:38:28 --> 00:38:32
			are ever living now think about this the
		
00:38:32 --> 00:38:39
			man who struck the man who struck رَبِيعَ
		
00:38:39 --> 00:38:44
			the man who struck عُبَيْدَةُ ابْنُ الْحَادِثُ with
		
00:38:44 --> 00:38:49
			the sword he died, he was killed then
		
00:38:49 --> 00:38:51
			his body was tossed into a ditch in
		
00:38:51 --> 00:38:55
			the aftermath of the battle and dirt was
		
00:38:55 --> 00:38:56
			thrown on his body and then he was
		
00:38:56 --> 00:38:59
			forgotten and no one ever named their son
		
00:38:59 --> 00:39:02
			after him no one ever celebrated him no
		
00:39:02 --> 00:39:05
			one ever commemorated him no one ever memorialized
		
00:39:05 --> 00:39:09
			him or eulogized him gone, done thrown away
		
00:39:10 --> 00:39:16
			and عُبَيْدَةُ he is remembered as a sahabi
		
00:39:16 --> 00:39:18
			of the prophet صلى الله عليه وسلم from
		
00:39:18 --> 00:39:21
			the Ahlulbayt of the prophet صلى الله عليه
		
00:39:21 --> 00:39:24
			وسلم as the first shaheed in the battle
		
00:39:24 --> 00:39:27
			of Badr a Badri, a shaheed he is
		
00:39:27 --> 00:39:31
			buried in the area where all the marchers
		
00:39:31 --> 00:39:36
			of Badr are buried where millions, tens of
		
00:39:36 --> 00:39:39
			millions hundreds of millions of Muslims have traveled
		
00:39:39 --> 00:39:41
			from all over the world to go to
		
00:39:41 --> 00:39:44
			that place and make dua there and say
		
00:39:44 --> 00:39:46
			salam to them and pay their respects to
		
00:39:46 --> 00:39:48
			them and make dua for them and thank
		
00:39:48 --> 00:39:50
			them for their sacrifice and make dua to
		
00:39:50 --> 00:39:52
			Allah to reward them and honor them for
		
00:39:52 --> 00:39:56
			their sacrifice and even something worldly which doesn't
		
00:39:56 --> 00:39:59
			even matter but still, just to make the
		
00:39:59 --> 00:40:01
			point when you visit that place till today
		
00:40:01 --> 00:40:03
			there is this huge monument that is standing
		
00:40:03 --> 00:40:06
			it's a worldly structure but still to make
		
00:40:06 --> 00:40:08
			the point there is this huge monument that
		
00:40:08 --> 00:40:10
			is standing there that lists the names of
		
00:40:10 --> 00:40:13
			the shuhada, the martyrs of Badr and at
		
00:40:13 --> 00:40:14
			the top of that list it says Ubaidah
		
00:40:14 --> 00:40:18
			ibn al-Harith and people celebrate him and
		
00:40:18 --> 00:40:21
			commemorate him and memorialize him and we're sitting
		
00:40:21 --> 00:40:23
			here 1400 years later halfway across the world
		
00:40:23 --> 00:40:25
			and talking about him till today, may Allah
		
00:40:25 --> 00:40:31
			be pleased with him ولكن لا تشعروا you
		
00:40:31 --> 00:40:34
			don't realize when we say they're ever living
		
00:40:34 --> 00:40:36
			we're not even only talking about their souls
		
00:40:36 --> 00:40:38
			living forever in paradise we're talking about their
		
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			sacrifices living forever even in this world may
		
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			Allah subhanahu wa ta'ala give us that
		
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			realization and may Allah subhanahu wa ta'ala
		
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			count all of our brothers and sisters who
		
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			have been killed in Gaza and beyond as
		
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			shuhada and as martyrs أمين يا رب العالمين
		
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			we'll go ahead and pause here as I
		
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			warned you I recited 5 verses lol I
		
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			recited 5 verses but that's how this is
		
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			gonna go but it's okay quality over quantity
		
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			at least that's what I tell myself may
		
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			Allah subhanahu wa ta'ala give us the
		
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			understanding of the book of Allah and may
		
00:41:19 --> 00:41:21
			Allah subhanahu wa ta'ala grant us the
		
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			ability to practice everything we've said and heard
		
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			سبحان الله و بحمده سبحانك اللهم وبحمدك نشد
		
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			ولا إله إلا أنت نستغفرك و نتب إليك
		
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			السلام عليكم