Abdul Nasir Jangda – Tafsir al-Quran – Class 2
AI: Summary ©
The importance of comfort and pain in Islam is discussed, along with the use of " fear" and the Prophet's advice on finding one's own happiness. The importance of practicing patience and finding one's own happiness is emphasized, as it is crucial for one's success in the world. The need for acceptance and faith in Islam is also emphasized.
AI: Summary ©
Insha'Allah we're going to continue from ayah
number 155.
We left off after completing ayah number 154.
So as usual, I'll begin with the recitation
of the verses that we hope to cover
insha'Allah.
I'll then share a summarized translation of the
ayat, and then after that we'll go into
a deeper discussion in regards to the verses
insha'Allah.
In ayah number 155, Allah says that indeed
we shall test you with an element of
fear, starvation, a loss of property, lives, and
fruits, and give good news to those who
practice patience.
They are those that when a calamity befalls
them, they say that indeed we belong to
Allah, and indeed to Him alone are we
to return.
They are those people upon whom are the
special favors from their Lord, and mercy from
their Lord.
And they are those people that indeed they
are rightly guided.
In the previous ayat, we talked about how
Allah subhanahu wa ta'ala revealed these verses
in the aftermath of the battle of Badr.
When the Muslims had suffered losses, the Prophet
ﷺ had suffered profound losses himself and his
family.
And Allah revealed the verses talking about seeking
the help of Allah through these difficult moments
by practicing patience and prayer.
And that indeed Allah was with those who
practice patience.
And do not say in regards to those
who were killed in the way of Allah
that they are dead.
They are simply dead.
Rather they are ever living.
You just do not comprehend.
And now from here in ayah number 155,
Allah subhanahu wa ta'ala zooms out from
the exact situation.
And there's a profound wisdom that we see
in the Qur'an here.
The Muslims, the Prophet ﷺ were suffering in
that moment.
They had suffered great losses.
They had lost loved ones.
And they were working through and struggling through
these losses.
And Allah subhanahu wa ta'ala immediately consoled
them and comforted them.
Gave them an outlet on how to mend
their heart by practicing patience and prayer.
And then Allah comforted them and consoled them
and said that those whom you have lost
are not just simply vanished or gone.
But rather they have this ever living, never
ending, constant life of eternity, of bliss, of
happiness, of being honored by Allah.
Even though you might not comprehend and the
people of the world might not realize their
status but they have that status.
And then we talked about the narrations in
the Ahadith where the Prophet ﷺ talked about
the felicity of the souls of the martyrs
in the hereafter and in paradise.
Now this is a profound wisdom within the
Qur'an, right?
Many of our scholars have written on this
particular subject and it's titled something around usually
المنهج التربوي في القرآن الكريم That this is
the Qur'an teaching us on how to
approach people and how to interact with one
another.
That the very first task that we have
is to address the pain of the person.
And the very first task that we have
is to comfort and console the person.
We oftentimes jump into the explanation.
Allah is teaching us here in His book
that the first thing you do is you
comfort and console the person.
And provide the person the appropriate outlet to
be able to channel that pain that they
are feeling.
And once you've done that and once they
found some level of comfort and serenity and
calmness, now that is where you zoom out
and now you talk about the matter more
philosophically.
How do we understand all of this?
How do we understand loss?
How do we understand pain?
How do we understand suffering?
And so Allah subhanahu wa ta'ala says
وَلَا نَبْلُوَنَّكُمْ And students of the Arabic language
will know that there are multiple degrees of
emphasis within this word.
لَامُ التَّوكِيد وَنُون ثَقِيلًا Right?
This is a function, a rhetorical device in
the Arabic language that creates a great amount
of emphasis.
And what basically the way we can translate
that is Allah is saying this is the
way of the world.
This has always happened, this is happening now,
and this will always happen.
This is sunnatullah.
This is the way the world works.
وَلَا نَبْلُوَنَّكُمْ We will always test you.
And that's why it's in the present and
future tense form.
وَتَّفِيهِ التَّجْدِيدُ وَالتَّقْرَارُ That this has renewal and
repetition built into it.
Allah is saying this will always happen.
You will have to learn to live with
this.
What will always happen?
That we will test you.
الابتلاء And الابتلاء has been talked about numerous
places within the Qur'an where Allah subhanahu
wa ta'ala talks about that this is
how Allah subhanahu wa ta'ala allows the
people.
Of course Allah knows the condition of our
hearts.
Allah knows what's within our hearts.
But this allows people to be able to
demonstrate exactly who they are.
And for others to know who they are.
That we will test you.
And how will we test you?
Allah says بِشَيءٍ مِّنَ الْخَوْفِ And in this
is the mercy of Allah.
Allah did not say وَلَا نَبْلُوَنَّكُمْ بِالْخَوْفِ Allah
says بِشَيءٍ مِّنْ And these are two again
rhetorical devices.
Not one but two rhetorical devices in the
Arabic language that mean a little bit.
A little bit of a little bit.
A small part of a little bit of
fear.
That this is the promise of Allah.
I will not overwhelm you.
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَىٰ وُسَعَهَا Allah does
not burden a soul beyond its capacity.
Allah is saying I do not intend to
break you.
You will have to learn to bend but
I will never break you.
And that's why we already talked about استعينوا
بالصبر والصلاة That even when you find yourself
you know bending under the pressure your knees
are buckling under the pressure your back is
hunched over under the weight and the burden
then you fall down in sujood before Allah.
And that will ensure that you never break.
بِشَيءٍ مِّنَ الْخَوْفِ A little bit of fear.
وَالْجُوعِ And then Allah subhanahu wa ta'ala
says and starvation.
وَنَقَصِم مِّنَ الْأَمْوَالِ And you will suffer through
some loss of wealth, property, assets.
وَنَقَصِم مِّنَ الْأَمْوَالِ وَالْأَنفُسِ And you will even
go as far as suffering the loss of
loved ones.
وَالْأَنفُسِ And we talked about of course the
loss of life.
And then the fifth item that Allah mentions
is وَالثَّمَرَات Fruits.
Now, this is very interesting.
Because the verse has already said that you
will suffer loss of property.
It already said you'll suffer starvation.
Loss of fruits, starvation.
There's overlap there.
If your fruits are all perishing then obviously
you'll starve.
And then Allah said you'll suffer loss of
wealth and property.
Now once again, fruits, wealth, property.
There's an overlap there.
But then why does Allah specifically mention fruits?
ثَمَرَات And the مُفَسِّرُون have wondered that.
They've talked about it.
They've discussed it.
Why is Allah, when Allah talks about these
generalities, fear, starvation, intimidation.
The fear is intimidation.
Your enemy is attacking you.
Starvation.
You lose property.
You lose lives.
And fruits.
Right?
So, maybe because it's talking about sustenance but
we already talked about starvation.
So the مُفَسِّرُون have discussed this at length.
What is the wisdom within the mention of
the fruits?
And one of the early thoughts, reflections, was
that maybe this was a very specific kind
of reference to the Muslims of Medina.
Because the Muslims of Medina, of course, were
date farmers.
And so the fruits spoke a little bit
more personally to them.
It resonated more deeply with them.
That's an idea.
But then again, the counter to that could
be that the Qur'an is timeless.
The Qur'an speaks to everyone at all
times, all people.
So why does Allah specifically mention fruits?
And Imam al-Shafi'i, Muhammad ibn Idris
al-Shafi'i, رحمه الله تعالى, he mentioned
something really remarkable.
He mentions and he brings a hadith of
the Prophet ﷺ to make his point, to
illustrate the point.
He brings this hadith that is narrated by
a companion of the Prophet ﷺ who is
referred to as, or excuse me, this is
a Tab'u al-Tabi'i.
This is a Muslim of the third generation,
the third era of Muslims, who is referred
to as Abu Sinan.
قَالَ أَبُو سِنَانَ دَفَنْتُ إِبْنِي سِنَانًا I was
called Abu Sinan because I had a boy,
I had a son named Sinan.
And my son got ill.
He fell ill.
He was sick and then he died.
I prayed his janazah.
I washed his body.
I shrouded his body.
I buried him.
I prayed his janazah.
I buried him.
And after I had buried my son, Abu
Talha al-Khawlani, رحمه الله تعالى, who is
a Tabi'i, who is a student of
the Sahaba.
He says that, عَلَى شَفِيرِ الْقَبْرِ He was
standing at the edge of the grave.
He had come and accompanied me to the
janazah and the burial of my baby boy.
And he was standing at the edge of
the grave.
And he says, فَلَمَّا أَرَدْتُ الْخُرُوجَةِ He says,
when I was about to leave the graveyard,
and I was very just weighed down by
this tragedy, أَخَذَ بِيَدَيَّ He took my hands.
He held my hands.
فَأَنْشَطَنِ And he comforted me.
وَقَالِ He said, أَلَا أُبَشِّرُكَ يَا أَبَا سِنَان
Let me give you some good news, O
father of Sinan.
And he said, حَدَّثَنِي أَتْضَحَّاكُ The great student
of the Sahaba, my teacher, أَتْضَحَّاكُ He narrated
to me, he taught me this.
عَنْ أَبِي مُوسَى لَشَعْرِي رضي الله تعالى عنه
And he learned this from the great companion
of the Prophet ﷺ, أَبُو مُوسَى لَشَعْرِي أَنَّ
نَبِيَ صَلَى اللَّهُ عَلَيْهِ وَسَلَمَ قَالَ That the
Messenger of Allah ﷺ said, إِذَا مَاتَ وَلَدُ
الْعَبْدِ When the servant of Allah loses a
child.
قَالَ اللَّهُ لِمَلَائِكَتِهِ Allah addresses His angels and
He says, أَقَبَطْتُمْ وَلَدَ عَبْدِ You went and
took the soul of the baby of one
of My servants, the child, the piece of
their heart.
You took their soul.
فَيَقُولُونَ نَعَمٍ The angels say, Yes, our Lord,
it was Your command.
فَيَقُولُ And then Allah says to the angels,
أَقَبَطْتُمْ ثَمَّ رَتَ فُؤَادِهِ You took the fruit
of his heart.
It's like an expression in the Arabic language,
like we would say a piece of his
soul.
You took the fruit of his heart.
فَيَقُولُونَ نَعَمٍ They say, Yes, our Lord.
فَيَقُولُ فَمَاذَا قَلَ عَبْدِ And then Allah asks
the angels, What did My servant say when
you did that?
فَيَقُولُونَ The angels reply, حَمِدَكَ He praised you.
وَاسْتَرَّجَعَ And He said, إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ
رَجِعُونَ فَيَقُولُ اللهُ تَعَالَى Allah Subhanahu Wa Ta
'ala then tells the angels, أُبْنُوا لِعَبْدِ بَيْتًا
فِي الْجَنَّةِ Build a palace for My servant
in Paradise.
وَسَمُّوهُ بَيْتَ الْحَمْدِ And call it the house
of the praise of Allah.
And Imam Al-Shafi'i, رحمه الله تعالى,
this hadith that is found in the Musnad
of Imam Ahmad in the Jamia of Imam
al-Tirmidhi.
Imam Al-Shafi'i, رحمه الله تعالى, references
this narration.
And he says that due to this narration,
Imam Al-Shafi'i said that he translated
this verse that I will test you with
an element, a little bit of fear, intimidation,
starvation, loss of property, loss of life, and
the loss of children.
But we already talked about the loss of
life.
Then why talk about the loss of children?
Because that, it makes sense to highlight that
because there is no greater tragedy that anyone
experiences in this world greater than the loss
of a child.
There's no greater tragedy.
One of the Mufassilun has written when talking
about this concept that in the Arabic language,
they have a word for when a person
loses their parents.
They call them a yateen, an orphan.
There's even a reference to when someone loses
their spouse.
متوفى عنها زوجها متوفى عنه زوجته We call
a widow or widower an orphan when they
lose their parents.
But the Arabs did not give a word
for when someone loses their child.
They did not give that a word.
And the reason why they did not give
that a word because a parent never stops
being a parent.
Even when their child is gone, they always
remain a parent.
And it was such a tragic idea that
they dare not give it a word.
And because of how profound this tragedy is,
Allah subhanahu wa ta'ala highlights it in
this ayah.
And there's maybe no greater example of enduring
this tragedy and this hardship than the example
of our Messenger of Allah, Muhammadur Rasulullahi sallallahu
alayhi wa sallam.
The Prophet of Allah sallallahu alayhi wa sallam,
as we learn in the seerah, the study
of the life of the Prophet sallallahu alayhi
wa sallam.
The Prophet sallallahu alayhi wa sallam was blessed
with seven children.
Six of his children died during his lifetime.
Six of his children died during his lifetime.
That's why the heart of the Prophet sallallahu
alayhi wa sallam was so big.
And that's why it had such profound meaning
and purpose and credibility.
When we know from the narration that when
the Prophet of Allah sallallahu alayhi wa sallam
witnesses the woman in the graveyard crying at
the grave of her child, the Prophet sallallahu
alayhi wa sallam reminds her.
And she's starting to become very demonstrative, screaming
and yelling and crying.
And the Prophet sallallahu alayhi wa sallam advises
her, comforts her and says, Practice patience.
Restrain yourself a little.
It's not appropriate.
And she doesn't know who's talking.
She's in her pain.
And she says, leave me alone.
A little while later, she realizes it was
the Prophet sallallahu alayhi wa sallam.
She comes to the Prophet sallallahu alayhi wa
sallam.
And she apologizes.
And the Prophet sallallahu alayhi wa sallam doesn't
even acknowledge.
He was not offended by any means.
He says, you were in pain.
But the Prophet sallallahu alayhi wa sallam teaches
a lesson at that point.
الصبر عند الصدمة الأولى That patience is practiced
in the first instance of the tragedy.
And the Prophet sallallahu alayhi wa sallam had
the credibility to say that.
That we see the Prophet sallallahu alayhi wa
sallam demonstrating.
We talked about this last time.
We see him demonstrating, showing the pain that
he felt.
Where the Prophet sallallahu alayhi wa sallam in
the hadith of the Sahihain, it mentions, أن
نبي صلى الله عليه وسلم بكى حينما مات
ولده إبراهيم That the Prophet sallallahu alayhi wa
sallam cried when his son Ibrahim died.
And when he was asked, ليس قد نهيتنا
عن ذلك Oh Messenger of Allah, have you
not told us not to lament and wail
over the dead?
And the Prophet sallallahu alayhi wa sallam said
there's a difference.
إنها الرحمة This is mercy.
And then the Prophet sallallahu alayhi wa sallam
stated the hadith, very well known narration.
إن العين لتدمع وإن القلب ليجزع أو ليحزن
ولا نقول إلا ما يرضي ربنا وإن بفراقك
يا إبراهيم لمحزنون That eyes were made to
shed tears and the heart was made to
feel pain.
But we do not say anything that could
possibly be displeasing to our Lord.
We only say that which is pleasing to
our Lord.
And indeed, we are sad at our separation
from you, oh Ibrahim.
So the Prophet sallallahu alayhi wa sallam demonstrated
that somebody feels pain.
But at the same time, the Prophet sallallahu
alayhi wa sallam emphasized being able to practice
patience in some level of restraint.
And that's why Imam Shafi'i r.a,
he says, وَالثَّمَرَاتَ Here is a reference to
the loss of children.
And then Allah subhanahu wa ta'ala states,
وَبَشِّرِ الصَّابِرِينَ This is the second reference that
we see to the sabireen, to those who
practice patience.
Allah says, give them good news, glad tidings.
Give them the news and the promise of
the reward of Allah subhanahu wa ta'ala.
And then Allah subhanahu wa ta'ala tells
us, who exactly are the people who practice
patience in the face of a tragedy?
الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبًا They are those people
that when a calamity comes upon them, قَالُوا
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ That they say
that indeed we all belong to Allah and
indeed only to Allah are we going to
return?
Are we all constantly returning back to?
And when it comes to this particular element,
the Prophet of Allah ﷺ has talked about
this.
One of the most famous narrations about this
is the hadith of Umm Salama radiyallahu ta
'ala Anha in the Sahih of Imam Muslim,
where Umm Salama radiyallahu ta'ala Anha says
that I heard the Prophet of Allah ﷺ
saying, مَا مِنْ عَبْدٍ تُصِيبُهُ مُصِيبَةٌ That any
servant of Allah when he or she is
afflicted with a calamity, فَيَقُولُوا إِنَّا لِلَّهِ وَإِنَّا
إِلَيْهِ رَاجِعُونَ To Allah do we belong and
to Him will we return.
And then the dua that follows, اللَّهُمَّ أَجِدْنِي
فِي مُصِيبَةٍ Oh Allah reward me for my
pain, for my suffering, for my calamity, for
my tragedy.
وَاخْلُفْ لِي خَيْرًا مِّنْهَا And grant me something
better.
إِلَّا آجَرَهُ اللَّهُ فِي مُصِيبَةِهِ وَأَخْلَفَ لَهُ خَيْرًا
مِّنْهَا Allah subhanahu wa ta'ala will reward
that person for their suffering.
And Allah subhanahu wa ta'ala will indeed
replace it with something that is better.
And very famously Umm Salama radiyallahu ta'ala
Anha said this dua at the passing of
her husband Abu Salama.
That they had gone through so much together.
They were amongst the first 40 people that
accepted Islam.
They made the hijrah to Habesha, East Africa.
They came back to Mecca.
And then when they tried to leave from
Medina, then they were ambushed and they were
taken hostage and they were separated and they
had a child and their child was separated
from them.
And then Abu Salama had to flee for
his life and go and stay in Quba
outside of Medina for a whole year.
While Umm Salama was held captive by her
tribe and their son was held captive by
Abu Salama's tribe.
And then finally after a year, seeing Umm
Salama in so much misery, her tribe people
decided to release her.
And then the tribe of Abu Salama decided
to release the son to her.
And then she made the journey all the
way to Medina and then they were reunited.
And then Abu Salama radiyallahu ta'ala Anhu,
who is by the way also a foster
brother of the Prophet ﷺ.
They were nursed by the same nanny.
And then after that, he fought in the
way of Allah and he was injured in
battle and he ultimately succumbed to that wound
and he died.
And when she was so grief stricken by
the loss of her husband, after going through
so much, she made this particular dua that
she had learned from the Prophet ﷺ.
And shortly thereafter, the Prophet ﷺ married Umm
Salama and she became Ummul Mu'mineen, one of
the mothers of the believers.
And her son, who was an orphan, who
had lost his father, now had the Prophet
ﷺ as a father figure and for someone
to look up to and for someone to
look after him.
And so this is the instruction that Allah
subhanahu wa ta'ala gives us.
Similarly, in a hadith that's narrated, that's reported
by al-Bayhaqi in his book, Shu'ab
al-Iman from Abdullah ibn Abbas radiyallahu ta
'ala Anhuma, that the Prophet of Allah ﷺ
said, مَنْ اِسْتَرَجَعَ عِندَ الْمُصِيبَةِ Whoever turns to
Allah and says, إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
at the time of a difficulty and a
calamity, جَبَرَ اللَّهُ مُصِيبَتَهُ Allah will repair the
person through that tragedy.
وَأَحْسَنَ عَاقِبَتَهُ And Allah will give that person
a beautiful end and reward.
وَجَعَلَ لَهُ خَلَفًا صَالِحًا يَرْضَاهُ And then Allah
subhanahu wa ta'ala will grant that person
something better, something that is righteous, that will
bring the person true contentment and happiness.
The Prophet of Allah ﷺ, this is narrated
by Hussain ibn Ali ibn Abi Talib رضي
الله تعالى عنهما from the Prophet of Allah
ﷺ.
مَا مِنْ مُسْلِمٍ وَلَا مُسْلِمَةٍ يُصَابُ بِمُصِيبَةٍ فَيَذْكُرُهَا
وَإِن طَالَ عَهْدُهَا That the Prophet ﷺ says,
every single Muslim, male or female, who is
afflicted with a calamity, every single time they
recall that calamity.
Because sometimes the pain just doesn't go away
instantly.
It comes back depending on the nature and
the severity of the calamity.
It hurts from time to time.
Every single time they remember that calamity, they
feel the sting, they feel the pain.
No matter how much time has passed, years,
decades later.
And then he says, فَيُحْدِثُ لِذَٰلِكَ إِسْتِرِجَاعًا And
then in that moment, even if it's a
decade later, decades later, when they feel that
sting, when they feel that pain, and at
that moment once again they say, إِنَّا لِلَّهِ
وَإِنَّا إِلَهِ رَجِعُونَ إِلَّا جَدَّدَ اللَّهُ لَهُ عِندَ
ذَٰلِكَ Allah subhanahu wa ta'ala will renew
the reward of the person every single time.
فَأَعْطَاهُ مِثْرَ أَجْرِهَا يَوْمَ أُصِيبَةً And Allah will
give that reward to that person over and
over and over again just like the reward
Allah gave them on the day they suffered
that calamity.
That's the mercy of Allah subhanahu wa ta
'ala.
If we put our faith and our trust
in Allah, we turn to Allah subhanahu wa
ta'ala.
That is the reward that Allah subhanahu wa
ta'ala grants.
And that's exactly why Allah subhanahu wa ta
'ala in another narration, Zayn al-Abideen rahimallahu
ta'ala who is the great grandson of
the Prophet ﷺ.
He says, إِذَا جَمَعَ اللَّهُ الْأَوَّلِينَ وَالْآخِرِينَ يُنَادِي
مُنَادٍ Then on the day of judgment when
Allah will gather all of humanity, the early
people, the later people, Allah will gather all
of them together.
Someone will call out.
An announcer shall announce, shall proclaim.
أَيْنَ الصَّابِرُونَ Where are the people that practice
patience?
لِيَدْخُلُ الْجَنَّةَ قَبْلَ الْحِسَنِ So that they may
enter paradise before all the reckoning begins.
They don't need to stand here and wait.
They don't have to sit here in line.
They don't have to watch all of this.
They don't have to endure any of this.
لِيَدْخُلُ الْجَنَّةَ So they can go ahead into
paradise.
قَالَ فَيَقُومُ عُنُقٌ مِّنَ النَّاسِ Then he says
that a throng of people will get up.
فَتَتَلَقَّهُمُ الْمَلَائِكَةِ The angels will come and receive
them.
فَيَقُولُونَ إِلَى أَيْنَا يَا بَنِ آدَم Where are
you going, O people?
فَيَقُولُونَ إِلَى الْجَنَّةِ To paradise.
The angels will say, وَقَبْلَ الْحِسَنِ The reckoning
hasn't happened yet.
You're just going?
They'll say, نَعَمْ Yes.
So the angels will say, وَمَنْ أَنتُمْ Who
are you people?
They'll say, الصَّابِنُونَ We are the people that
practice patience.
The angels will say, وَمَا كَنَا صَبْرُكُمْ What
was the patience that you practiced?
And the people will respond, صَبَرْنَا عَلَى طَاعَةِ
اللَّهِ وَصَبَرْنَا عَلَى مَعْصِيَةِ اللَّهِ حَتَّى تَوَفَّانَ اللَّهُ
We were patient in the obedience of Allah.
And we were patient against the disobedience of
Allah.
Until Allah decreed our time to end in
the world.
And the angels will then say, أَنْتُمْ كَمَا
قُلْتُمْ You are correct in what you say.
أُدْخُلُ الْجَنَّةِ Enter into Paradise.
فَنِعْمَ أَجَرُ الْعَمِلِينَ That indeed remarkable is the
reward of those who practice what they learn,
what they read, what they recite.
وَيَشْهَدُ لِهَذَا قَوْلُهُ تَعَالَى And then he quoted
the verse of the Quran from Surah Az
-Zumar.
إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجَرَهُمْ بِغَيْرِ حِسَابٍ That indeed,
the people who practice patience will be given
their reward in full without account.
And one translation of that is they'll be
given an unlimited reward.
But the other translation, what Zayn al-Abideen
is doing, he's giving us the tafsir of
the verse.
He's saying the other translation of the verse
is they will be given their reward, which
is paradise, before accounting.
بِغَيْرِ حِسَابٍ Without having to stand in line
for reckoning.
And it's exactly this reason that Abdur-Rahman
ibn Zayd ibn Aslam, Zayd ibn Aslam is
one of the great تابعون المفسرون of the
Quran.
His son Abdur-Rahman, he mentions from his
father الصبر في بابين That there are two
realms of practicing patience.
الصبر لله بما أحب When you practice patience
for Allah, being steadfast upon that which God
wants from you.
وَإِن ثَقَلَ عَلَى الْأَنفُسِ وَالْأَبْدَانِ No matter how
difficult it may be on yourself, no matter
how difficult it may be on your body.
And number two is وَالصَّبْرُ لِلَّهِ Again, you
practice patience for the sake of Allah عَمَّا
كَرِهَا In staying away from that which is
displeasing to Allah.
وَإِن نَازَعَتْ إِلَيْهِ الْأَهْوَاءُ No matter how much
your self desires it.
فَمَن كَانَ هَكَذَا He said, whoever can do
this.
فَهُوَ مِنَ الصَّبِرِينَ الَّذِينَ يُسَلِّمُ عَلَيْهِمْ إِن شَاءَ
اللَّهُ That these are the people who practice
true patience and Allah will greet them into
Paradise.
سَلَامٌ قَوْلًا بِالرَّبِّ الرَّحِيمِ Allah will greet them
into Paradise.
May Allah make us amongst them.
And this is what Imam Al-Qurtubi رحمه
الله تعالى when talking about this, he says,
هَذِهِ نِعَمٌ مِنَ اللَّهِ عَزَّ وَجَلَّ عَلَى الصَّبِرِينَ
الْمُسْتَرْجِعِينَ That this is the blessing of Allah
سبحانه وتعالى upon those who practice patience.
And at the most they say, إِنَّا لِلَّهِ
وَإِنَّا إِلَيْهِ رَاجِعُونَ وَسَلَاةُ اللَّهِ عَلَى عَبْدِهِ And
when it says that Allah will send His
special blessings upon His servants, that means عَفْوهُ
وَرَحْمَتُهُ وَبَرَكَتُهُ وَتَشَرِيفُهُ إِيَّاكُ فِي الدُّنْيَا وَالْآخِرَةِ
That Allah will forgive them, and Allah will
have mercy on them, and Allah will grant
blessings to them, and Allah will honor them
in this dunya and in the next.
And this blessing from Allah الصَّلاةُ مِنَ اللَّهِ
عَزَّ وَجَلَّ is الغُفْرَانُ وَالثَّنَاءُ الْحَسَنُ Allah will
forgive them and Allah will actually boast and
brag about them in front of the angels.
اِسْتِحْقَاقُ الْثَوَابِ وَإِدْزَالُ الْأَجْرِ That they will be
deserving of the reward of Allah, and they
will be granted the reward of Allah without
any account.
إِلَى تَسْهِيلِ الْمَصَائِبِ وَتَخْفِيفِ الْحُزْنِ And in this
world, Allah will make their suffering easy for
them, and Allah will make their grieving easier
for them.
سعيد بن جبيب, this phrase إِنَّا لِلَّهُ وَإِنَّا
إِلَيْهِ رَاجِعُونَ is such a profound phrase.
سعيد بن جبيب, the great تابعي, student of
the Sahaba, رضي الله تعالى عنهم.
He says, لَمْ تُعْتَ هَذِهِ الْكَلِيمَاتِ نَبِيًّا قَبْلَ
نَبِيِّنَا No prophet was given these words إِنَّا
لِلَّهُ وَإِنَّا إِلَيْهِ رَاجِعُونَ before our prophet صلى
الله عليه وسلم.
وَلَوْ عَرَفَهَا يَعْقُوبُ And if Ya'qub عليه
السلام knew these words, لَمَا قَالَ يَا أَسَفَى
عَلَى يُوسَفٍ He never would have lamented the
loss of Yusuf and said, Oh, I miss
Yusuf so much.
He would have utilized these words of إِنَّا
لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ And his point is
we have been granted such a profound blessing
from Allah سبحانه و تعالى that we have
been given this remarkable way to be able
to channel and to be able to unload
the pain and the suffering that we feel
that Allah سبحانه و تعالى that Allah did
not even grant such a blessing to the
prophets of the past.
أُولَئِكَ عَلَيْهِمْ صَلَوَاتٍ مِّن رَبِّهِمْ وَرَحْمَةٍ We talked
about this, that Allah will shower His countless,
His innumerable blessings, special blessings on His servants
who practice patience.
وَرَحْمَةٍ Allah will shower His mercy upon them.
وَأُولَئِكَ هُمُ الْمُهْتَدُونَ And those are the people
that are rightly guided.
عُمْرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ تَعْلَى عَنْهُ When
being rightly guided, what does that mean?
That this person has found the truth.
This person is walking the path.
This person is managing the situation correctly.
عُمْرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ تَعْلَى عَنْهُ said,
مَا أَصَابَتْنِي مُصِيبَةٍ إِلَّا وَجَدْتُ فِيهَا ثَلَاثَ النِّعْمِ
Every single time I was afflicted with a
calamity, I was able to find three blessings
within it.
Number one, الأولى, أَنَّهَا لَمْ تَكُنْ فِي دِينِ
That Allah did not take my deen away
from me.
My faith was still intact.
And my faith got me through every difficulty.
الثانية, Number two, أَنَّهَا لَمْ تَكُنْ أَعْظَمَ مِمَّا
كَانَتْ That this suffering, this calamity could have
been so much greater, so much more destructive,
demoralizing.
But Allah did not make it greater.
الثالثة, أَنَّ اللَّهَ يُجَزِي عَلَيْهَا الْجَزَاءِ الْكَبِيرِ And
I went through that difficulty knowing that Allah
subhanahu wa ta'ala would grant me a
remarkable and a profound reward for that pain
and that suffering and that difficulty.
ابن عباس رضي الله تعالى عنهما He says,
أَخْبَرَ اللَّهُ أَنَّ الْمُؤْمِنِينَ أَنَّ الْمُؤْمِنَ إِذَا سَلَّمَ
لِأَمْرِ اللَّهِ تَعَالَى وَرَاجَعَ وَاسْتَرَّجَعَ عَنْدَ مُصِيبَتِهِ That
Abdullah ibn Abbas says that God has taught
us, has informed us that if the servant
of Allah, the believer submits to the will
of Allah وَرَاجَعَ and goes back to Allah
استَعِنُوا بِالصَّبْرِ وَالصَّلَاةِ Goes back to Allah وَاسْتَرَّجَعَ
And that says, إِنَّا لِلَّهُ وَإِنَّا إِلَيْهِ رَاجِعُونَ
كَتَبَ اللَّهُ لَهُ ثَلَاثَ خِسَالٍ Allah will grant
that person three things الصَّلَاةُ مِنَ اللَّهِ Allah
will descend His blessings and His tranquility upon
the person وَالرَّحْمَةُ Allah will descend His mercy
upon that person That person will be beloved
to all the creation of Allah وَتَحْقِيقُ سَبِيلِ
الْهُدَىٰ And Allah will open up the doors
of guidance and of righteousness upon that person
And so, in summary in these profound remarkable
verses Allah Subhanahu Wa Ta'ala is reminding
us teaching us that first and foremost that
we have to practice patience It's not something
we'll be instantly good at But we'll have
to practice it That's why it's always used
in that active form الصَّابِرِين It's a work
in progress It will always be a work
in progress And then we talked specifically about
But what we have to get better at
What is the gauge?
How do we measure if we're getting better
at this?
First, that we are able to practice it
earlier and earlier, sooner and sooner That we
get better at reacting with the patience Patience
is the reaction Number two, that the person
starts to develop a profound satisfaction and contentment
with the will and the decree of Allah
That the person recognizes and realizes This is
interesting That the مصيبة is actually an opportunity
and it is not wrong for anyone in
that situation to actually capitalize on that opportunity
and say, oh Allah, I have suffered I
have suffered But oh Allah, reward me for
this suffering And pour your heart out, beg
of Allah Whatever you need, anything you need
in that particular moment وَاحْتَسَبَ ذَلِكَ عِنْدَ اللَّهِ
And they know that the reward will come
from Allah And what to be cautious of?
To be cautious of to not utter words
that are disrespectful and displeasing to Allah And
if a person can do that Allah سبحانه
و تعالى will grant the person remarkable, profound,
life-changing blessings in this world And that
Allah سبحانه و تعالى will bestow His honor
and His pleasure An eternity of bliss and
happiness and serenity in Jannah and in the
life of the hereafter May Allah سبحانه و
تعالى grant us all faith and iman and
belief May Allah سبحانه و تعالى grant us
the ability to practice patience May Allah protect
us from calamity from difficulties, from suffering And
may Allah سبحانه و تعالى reward all those
who have suffered from the Ummah of Muhammad
صلى الله عليه وسلم And while we're on
the topic remember that all the tests that
we talked about We see all of them
playing out upon our brothers and sisters in
Gaza May Allah سبحانه و تعالى give them
strength May Allah grant them patience May Allah
send His mercy upon them His special blessings
upon them May Allah be pleased with them
May Allah count them as shuhada May Allah
reward them abundantly May Allah grant them Jannatul
Firdaus with Ar-Hisab And may Allah سبحانه
و تعالى grant them victory And may Allah
سبحانه و تعالى alleviate their pain and their
suffering Ameen Ya Rabbal Alameen