Abdulbary Yahya – Lessons from the Seerah
AI: Summary ©
The speakers discuss the negative impact of the d union on the Muslim army, including the importance of practicing and avoiding the danger of the d union. They also touch on the negative impact of chasing after the d union and the difficulty of finding true believers. The speakers emphasize the importance of learning from past experiences and avoiding discomfort, as well as protecting family members and being careful of the dams. They stress the need for everyone to show their true stance and avoid confusion.
AI: Summary ©
Do you know how many times they attacked
and joined the battlefield, break the ranks of
the Muslims, or surround the Muslim army?
Three times.
Every single time, they, the archers, protected the
flanks of the Muslims and protected the backs
of the Muslims.
And so they weren't able to come attack.
Because when you're a smaller number, you want
to fight just one front.
You don't want multi-fronts.
You have smaller numbers.
You don't want to fight the back, left,
and right.
No.
You just want to fight one area.
So you're protected by the mountain and then
area.
And so, anyone that comes around, the archers,
their job was to keep away, keep away
the cavalry from the battlefield.
And so, when they saw, when the archers,
when they saw that the Muslims were chasing
the disbelievers and the disbelievers were throwing their
armor because it was heavy and they can't
flee and they can't run because it's so
heavy, carrying their weapons.
So they're trying to flee because they have
seen, after seeing what the Muslims did to
them from the beginning of the battlefield, they're
already fleeing.
And so, the archers, those who saw what
was going on in the battlefield, they forgot
what the messenger of Allah ﷺ said to
them.
Or they did not listen to what the
messenger of Allah ﷺ had told them.
And so, they left their place.
They were chasing, chasing what?
Allah ﷻ mentions that they chased the dunya.
They went after the dunya.
And because of them chasing the dunya, Allah
ﷻ specifically mentions the reason why, the reason
why they went down.
They were after the benefits of this worldly
life.
Because they saw people were taking the spoils
of war already.
And that's why the Prophet ﷺ, he said,
وَاللَّهِ لَا أَخْشَعْ عَلَيْكُمُ الْفَقْرِ By Allah, I
don't fear poverty.
وَلَكِنْ أَخْشَعْ عَلَيْكُمُ الدُّنْيَةِ He said, it is
the dunya that I fear for.
It is the dunya that I fear for.
It's not poverty.
Because poverty, sometimes, you return to Allah.
And you ask Allah.
And you're always supplicating to Allah.
And you're always connected to Allah.
But those who have prosperity, who have money,
who have wealth, they tend to not be
thankful for the blessings that Allah subhanahu wa
ta'ala has bestowed upon them.
And they end up forgetting Allah subhanahu wa
ta'ala.
And that's why the poor people are more
like, also more humble.
And so Allah subhanahu wa ta'ala describes
the incident at Uhud.
And He says, حَتَّ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي
الْأَمْرِ وَعَصَيْتُمْ مِن بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ
وَعَصَيْتُمْ مِن بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ Allah
subhanahu wa ta'ala showed them the victory
that they were looking for.
After they saw the victory, they went after
the dunya.
And Allah says, مِنْكُمْ مَن يُرِيدُ الدُّنْيَا وَمِنْكُمْ
مَن يُرِيدُ الْآخِرِ They are amongst you who
want the dunya.
So Allah subhanahu wa ta'ala specifically mentions
the best people, generation.
These are the companions of the Prophet ﷺ.
But Allah subhanahu wa ta'ala is teaching
us also a lesson here that when this
happened, it caused the cavalry to come and
then you had Muslims.
They were divided into three groups.
The first group of Muslims, they were the
likes of that we spoke about like Anas
ibn Nadr, Thabit ibn Dahdah.
These are the people who fought.
Abi Falha and also others who fought until
they, until they were martyred.
They were martyred.
When everything was happening, when all the calamity
was occurring, all the chaos was going on,
when they heard that the Prophet ﷺ was
killed, they didn't stop.
They continued to fight until they died.
And then there's another group.
There's a group of people who fought with
the Prophet ﷺ who were protecting the Messenger
of Allah ﷺ.
They did not flee.
They did not do any of that.
They were with the Messenger of Allah ﷺ.
And they, some of them were killed and
then others were, continued to stay with the
Prophet ﷺ to fight and protect the Messenger
of Allah ﷺ.
And then there's another group.
This group, the dunya seeped into their hearts.
Now you might say, what, the companions?
The dunya also?
They were affected by the dunya also?
This is a surprise, right?
A surprise.
And even Abdullah ibn Mas'ud was surprised.
But Allah ﷻ Himself is mentioning it.
It's mentioning it.
That's why this is a lesson for us
about the love of the dunya and preferring
the dunya over the deen, over the obedience
of Allah and His Messenger.
And we are put in situations like that
often also.
And even in the Battle of Badr, the
dunya crept in also in the Battle of
Badr.
Anybody know what, the Muslims were victorious in
the Battle of Badr.
But also they were tested by the dunya
also.
Anybody know what era, what time they were
tested in the Battle of Badr?
The dunya also crept in?
Dividing the spoils of war.
When Allah ﷻ says, يَسْأَلُونَكَ عَنِ الْأَنفَالِ When
they were dividing, they were fighting over the
spoils of war.
And here in the Battle of Badr, or
the Battle of Uhud, they were chasing after
the spoils.
They were going after the spoils of war
also.
And so this is it.
It shows the khutura, the danger of the
dunya and how it can destroy a person's
deen.
When you're not focused on the akhira, and
when you let the dunya creep into your
heart, you make decisions that are harmful for
you in this life and in the hereafter.
And this is the best of generations.
And that's why Abdullah ibn Mas'ud r
.a, he said, مَا كُنْتُ أَحْسَبُ أَنَّ أَحَدًا
مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم
يُرِيدُ الدُّنْيَةِ حَتَّى نَزَلَ فِينَا مَا نَزَلْ مِنْكُمْ
مَا يُرِيدُ الدُّنْيَةِ مَا كُنْتُ أَحْسَبُ أَنَّ أَحَدًا
مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم
يُرِيدُ الدُّنْيَةِ He said, I never thought that
anyone, I never thought that anyone amongst the
companions of the Prophet ﷺ, they wanted to
chase after the dunya, they wanted the dunya.
حَتَّى نَزَلَ فِينَا مَا نَزَلَ Until Allah ﷻ
revealed what He revealed.
مِنْكُمْ Amongst you, amongst you, مَا يُرِيدُ الدُّنْيَةِ
are those who want the dunya.
And so the musiba here affected the whole
of the Muslim army.
Even though the people, who were the people
chasing after the dunya?
It was just, how many of them?
How many, anybody know how many?
Fifty, but no, forty.
Right, so the rest, they stayed up.
But just the group of them, of the
archers, the forty archers that came down, they
were the ones who, they were the ones
who disobeyed the Prophet ﷺ.
But because of their actions, it affected everyone.
It affected the whole army.
And that's why in this, in this incident,
we learn also the importance of, we learn
the importance of, الْأَمْرُ بِالْمَعْرُوبِ وَالنَّحْيُ وَالْمُنْكَرِ The
importance of ordering that which is good and
forbidding that which is evil.
Because if you don't forbid the evil, and
when you see it, it's not gonna be
just them, it's gonna affect you also.
So sometimes you might have family members, or
family members that may be not practicing, and
then you say, you know, I'll just leave
them alone.
I don't care what they do.
That's their problem.
That's their problem.
So you don't remind them.
You don't remind them of Allah ﷻ.
And say, you know, I'll just take care
of my children.
I'll take care of my kids.
I'll teach them well.
And then, you know what ends up happening?
Every time your children go to their house,
they do things that are not appropriate, haram.
And then they come back home, and you
stop them from doing some of those things.
And they're like, well, I'd rather be over
in that house.
I'd rather go to my cousin's house.
We can stay up all night.
We can play video games all the time.
Nobody says anything.
Over here, we gotta sleep early.
We have to read Quran.
And so that's why you have to.
All the people who are closest to you,
you have to invite them, and you have
to enjoin good, and you have to make
sure that they are also practicing.
Because we influence each other, even if we
ourselves are not directly influenced, but maybe our
children are going to be influenced also.
And that's why, as they say, it takes
a whole village to raise a child.
You can't just take care of your family
only.
You have to also help each other, and
enjoin that which is good, and help each
other to do good.
Because if you don't do that, then it's
going to affect you also.
And if a calamity occurs, if a calamity
occurs, then that calamity will afflict everybody else
also.
So, the calamity.
What was the calamity?
We said that the calamity was not the
people dying, or the people being martyred.
But the calamity is them being martyred, that
dying.
If they died, if they fought, just like
the battle of Badr, they fought.
And they fought for the sake of Allah,
and they struggled, and they were killed, and
martyred.
That's something that's praiseworthy.
But them being martyred because of the mistakes
of some people, that's not something that's praiseworthy.
I mean martyrdom, yes, but not because of
the mistakes, not because of the disobedience.
This is a mistake, this was a disobedience,
and so that's not something, you do your
very best, you do your very best to
be firm, and to be strong, and to
do things correctly.
But they were martyred, the martyrdom is not
a problem, but it's the mistake that caused
the martyrdom was the problem.
So, that's the second thing, right?
At first they chased after the dunya, then
they disobeyed the Prophet ﷺ.
But these are the musaib, musiba.
This is the musiba, this is the problem,
this is the calamity that Allah ﷻ is
speaking about.
So, remember we said it's not a defeat,
the calamity is in the disobedience.
The calamity is also in chasing after the
dunya, is chasing after the dunya, that's the
calamity.
The third calamity that occurred in the battle
of Uhud is the Muslims feeling deflated, giving
up.
Because there was a group of Muslims, when
they heard that the Prophet ﷺ had been
killed, what did they do?
They just gave up.
They just sat down where they were, they
just gave up.
It was like they were so deflated, they
were just like, no, I can't do anything
else.
What do you want me to do?
He already passed away.
Look, what's all this problem?
That's why there are some people, all they
do is talk.
They're always negative.
And they want people to stop working.
This is not going to help anyway.
Look at all those people.
You do this, you do good, and the
other people mess it up.
What's the benefit of it?
So, there are people who give up and
deflated when things happen.
And this is not one of the characteristics
of a true believer.
And that's why Allah ﷻ says, وَمَي يَقْنُقْ
مِن رَّحْمَةِ رَبِّهِ إِلَّا بَالُومِ And none who
give up, who lose hope in the mercy
of Allah ﷻ except for those who are
straight.
And Allah ﷻ says in Surah Yusuf, Nobody
loses hope in the comforting mercy of Allah
ﷻ except for disbelievers.
That means no matter what has happened, you
never lose hope.
You don't become deflated.
You might be sad, but you continue to
do your very best.
Right?
So, some of the companions being deflated, they
just left.
They just sat down and they stopped fighting.
And they just sat down where they were.
This was something that was, this is something
that's not acceptable.
This is not something acceptable.
And that's why this is another calamity that
happened.
So, that's the third thing that happened that's
considered a musiba, that just being deflated.
So, again, the first is chasing after the
dunya.
The second, the disobedience of the Prophet ﷺ
and the archers in disobeying the Prophet ﷺ.
And then being deflated also.
Being deflated also.
So, that's disobedience of an order.
That was passed.
Meaning that the Prophet ﷺ gave orders already.
And then, the fourth, which is the most,
probably the biggest of them, is that some
Muslims, even though they were hearing the Prophet
ﷺ call them, there's a difference between the
Messenger of Allah ﷺ ordering them to do
something that they may have forgotten, right?
But at the moment when you're reminded, and
you're being called, and you disobey, that's the
most dangerous.
And what happened, did that happen during the
battle of Uhud?
Yes.
The Messenger of Allah ﷺ saw the Muslims
and all the chaos that was coming as
a result of the attack from the cavalry.
So, the Messenger of Allah ﷺ is yelling,
screaming at the top of his lungs.
And he says, He wants to regroup.
He wants to regroup.
Come to me.
Come.
Let's go.
Everyone gather together.
Come here.
O servants of Allah.
Everyone come.
So, the Messenger of Allah ﷺ is calling
them, calling them to him.
And then there was a group of them.
What did they do?
What did they do?
Instead of coming to the Prophet ﷺ, they
fled.
Some of them fled to Medina.
Instead of running towards the Messenger of Allah
ﷺ, when the Messenger is calling them.
And they're hearing him.
There's a difference.
Remember the archers, they were given an order
you might forget.
But this is a moment.
The Prophet ﷺ at that moment is calling
them.
He's calling them, And they still continue.
They still continue.
And so this is, again, this is the
weakness that afflicts the ummah.
It is not in the Qur'an and
the sunnah, but it's in the response of
Allah and His Messenger.
When Allah ﷻ calls us, we know the
haram and the halal.
And then when someone tells us, This is
haram.
Sometimes we don't want to take it.
What do we end up doing?
We go, Okay, shaykh.
Let me go to another shaykh.
Then you ask another shaykh.
Shaykh, can I buy this house?
I can buy this car.
I know the situation with me and so
forth.
I can't afford it.
I'm paying so much rent.
Then the shaykh says, No, it's haram.
Riba is haram.
Just be patient.
It's okay.
You live in a smaller place.
Just be patient right now.
Maybe Allah ﷻ will open up a way
for you and give you the means to
have another bigger place.
It's more comfortable.
But then you go to another shaykh.
You go out.
Maybe you go visit your family members in
Atlanta or in Columbus, Ohio or anywhere.
And then you see the shaykh over there
and you ask the shaykh again.
The shaykh says, haram.
Then you go back to Somalia.
And then you go to the shaykh.
My situation is like this.
And he doesn't know anything about the situation
here in America.
And you know when some people, when they
ask a question, they make it very difficult.
They sort of twist the word.
Shaykh, if I don't get this place, I
end up not having any money.
There are so many people on the streets.
Our family is going to end up in
the streets.
We're not going to have a place.
So you ask the shaykh, so you're going
to be in the streets.
You're going to have a place.
But if you ask somebody here, no, you're
not going to be in the streets.
The shaykh in Somalia, you're going to be
in the streets with your whole family, your
wife.
No place for privacy.
If we don't get a house, it's difficult
like that.
If that's the case, it's okay.
Then the brother goes, Alhamdulillah, he's a shaykh.
That's the real shaykh there.
Right?
So you keep on asking.
Instead of accepting a ruling, you make a
decision.
And when you make that decision, you always
already made the decision.
Instead of following the Quran and the sunnah,
you're trying to find someone to justify your
decision that you made, what you want.
And so you twist the words.
Because some people, they'll say like, when they
start asking, and when people don't know the
situation really well, they might give you a
fatwa that's incorrect.
And that's why if you ask someone overseas
about a situation here, they may not understand
it that well.
And they won't be given tawfiq to give
you the right answer.
I'll give you an example.
Let's say we go back 200 years.
Go back in time 200 years and ask
the shaykh.
And tell the shaykh, you know, there's going
to be an invention called the car.
This car is very, very, very, very beneficial.
It can take you to the masjid in
5 minutes.
If you were to walk, it would be
50 minutes.
But you take this car, 5 minutes or
10 minutes, you're already there.
And you can go to places really quickly.
But more people die.
Sometimes these cars, because they go so fast,
you hit something and you get into an
accident, and sometimes people die.
And in fact, more people die because these
cars hit each other than people die in
wars.
Right?
So what do you think the shaykh is
going to say?
Is it true what I'm saying?
More people die in car accidents than people
die in wars?
Is it true?
Yeah, it is.
The more people die in these accidents, then
they die in wars.
So if you mention this thing, the shaykh
is going to be like, why would you
want to get into one of those things?
Why would you get into one of those?
If it's that dangerous, more people die in
that?
But see, people who live nowadays, they understand
the situation.
You're not going to find a shaykh saying,
it's haram for you to get into a
car, to ride a car.
Anyone say that?
Nobody.
Because now you can see, so when the
thing has already happened, then Allah subhanahu wa
ta'ala gives tawfiq to that person when
he understands the situation, to give the right
answer.
So when you have a problem, like especially
contemporary issues in the United States, you ask
the people here who know.
If you go overseas, they might give you
a ruling that might not fit.
Of course when it comes to prayer and
those things, that's normal.
But in contemporary issues, you have to understand
the situation.
If you ask someone who doesn't understand the
situation, he won't be given the tawfiq to
give you the right answer.
Why?
Because sometimes, like I said, the questioner will
say something when he's asking a question.
The way he's asking the question, he's already
pushing the shaykh to answer in a certain
way.
Do you understand?
You hear that sometimes?
Some people ask questions?
Everything that they mention, they're already trying to
get the shaykh to say it's halal.
Or they're trying to get the shaykh to
say it's haram.
Based on the facts, but they never mention
the other side.
And so that's why when it comes to
the obedience of Allah and His Messenger, if
you want success in this life, you have
to be obedient to Allah and His Messenger.
When Allah subhanahu wa ta'ala calls you,
and the Messenger of Allah subhanahu wa ta
'ala calls you, when we say they call
you, that means that these are the rulings
of halal and haram.
Allah subhanahu wa ta'ala says, Ya ayyuhal
ladheena aamanu istajeebu lillahi walirrasuul idha da'akum
lima yuhyiikum O ye who believe, give your
response to Allah and His Messenger.
When they call you to that which gives
you life, that means if you want to
revive your deen, the thing that you have
to change is change in how you respond
to Allah subhanahu wa ta'ala and His
Messenger, meaning respond to the orders of Allah
subhanahu wa ta'ala.
And so the big problem here is remember
the companions, some of the companions, because you
know sometimes you think it's easy, but when
the fitnah comes, when the fitnah comes that
everybody, the true believers, those who are the
level of iman comes out.
Who are the top people?
Who are the ones who are strong?
But when there's nothing, everyone looks the same.
Everyone is the same when there's no calamity.
Everyone's the same when there's no test.
But when the test comes, then you see
the top.
And then you see the people who are
on the bottom, meaning those who don't have
faith or don't have iman or the iman
is very, very weak.
And so the musibah, the calamity that happened
in the battle of Uhud, it happened because
it happened because also because of of course
of the companions and their disobedience.
But Allah subhanahu wa ta'ala Allah subhanahu
wa ta'ala wanted to teach the believers
lessons.
And so there were many, many lessons.
And of course it came from them.
But Allah subhanahu wa ta'ala also mentions
that, you know, even though you face a
calamity and problems, that the disbelievers also, that
it wasn't just you.
So Allah subhanahu wa ta'ala raised the
the morale of the Muslims also.
That yes, learn your lesson.
But you know, Allah subhanahu wa ta'ala
says, Allah subhanahu wa ta'ala says, So
when the calamity afflicted you, that indeed you
afflicted twice as much.
And you guys also said, where did this
come from?
And of course, this is one thing we
realize is anytime a calamity happens, it is
because of our own doing.
Because of our own doing.
And so you might say, but there are
some companions who didn't do that.
Well the thing is that's why we have
to learn our lessons.
Sometimes the mistakes of a few are suffered
by the majority of the Muslims.
And the way to get around that is
of course to try our very best to
enjoy that which is good and forbid that
which is evil.
And Allah subhanahu wa ta'ala mentioned that
this is a calamity.
But as I mentioned, the biggest one, when
the Prophet said, Come to me.
Come to me.
The Prophet is yelling and calling upon them.
And even though he's calling them to the
mountain.
And some of them, they fled to Medina.
They fled to Medina.
But in the end, it's okay if you
go, you flee, you go to a certain
section, if that's part of the plan.
And if the plan is to retreat, it's
okay.
It's not permissible to flee from the battlefield
and run away.
But if you're fleeing from the battlefield because
of your retreating, because of a strategy, strategically,
that's fine.
But here the Prophet is calling them to
come to him so that they can gather
again, so that they can again regroup.
But the fact that some of them left,
the Messenger of Allah ﷺ continued up the
mountain.
But as I mentioned, there's wisdom behind it.
The wisdom, Allah Subhanahu Wa Ta'ala says,
of course, that all of this happens because
of a reason.
And Allah Subhanahu Wa Ta'ala knows.
Allah says, وَمَا أَصَابَكُمْ يَوْمًا ثَقَلْ جَمْعًا فَبِإِذْنِ
اللَّهِ It is because it is by the
will of Allah.
But what's the wisdom behind it?
وَلِيَعْلَمَ الْمُؤْمِنِينَ وَلِيَعْلَمَ الَّذِينَ نَافَقًا So that they
know who the true believers are and to
know also who the hypocrites were.
So it is also the benefit from it
is that now the Muslims know who the
true Muslims are in the town.
Who is it you can depend upon?
Who can you depend upon?
And who can you work with?
And who can you not work with?
Right?
So that's why when a calamity happens, like
when you have when you have a when
you have an organization when you have like
a you're building a masjid or anything that
you're trying to build, there are some people
who are serious.
Some people all they are is talk.
Right?
And you bring them into your group, they
just cause more problems.
Right?
But then how do you know?
How do you know?
That who's serious and who's not serious?
Who's sincere and who's not sincere?
Some people, they come in because they have
some ulterior objectives.
Because they want something.
Because some people, they come in, they say
they want to help.
But all they do is they help their
own tribe only.
Or they help their own family.
Or you know like let's say they help
their own group or own company.
They have a company so they come in,
they want to benefit from it.
And so you have different reasons why people
do so.
And so that's why Allah subhanahu wa ta
'ala sometimes tests the believers.
Things will happen and then you'll see who's
still standing.
Who is it that's still standing?
And so that's how you differentiate between those
who are true believers and those who are
hypocrites.
And so Allah subhanahu wa ta'ala says,
So that the believers also they know who
the true believers are and who the hypocrites
were.
And so the hypocrites when they left, Allah
subhanahu wa ta'ala also mentions, Allah
subhanahu wa ta'ala mentions, if they were
to join you, they would cause fitna anyway.
So sometimes a calamity happens.
And sometimes Allah subhanahu wa ta'ala makes
them go away because Allah is saving you.
He's saving you because if they joined you,
they would cause more problems and you would
not be successful anyway.
But there are some people who are like,
no, no, this is not good.
Come back, come back.
And so they're trying to go and call
them again to join.
Why are you abandoning the Prophet?
And so some companions did, like Abdullah ibn
Haram.
He chased after the hypocrites.
And he said, how can you abandon the
Prophet in such a time?
But Allah subhanahu wa ta'ala says, But
there are some amongst you who listen to
them.
Surely Allah knows those who are oppressors.
And so the 300 people that left, now
anytime you see them in Medina, you say,
you know what, we need to do something.
We have an important expedition.
Do you send those people?
We already know who you guys are.
But you don't send us.
You send only the group, the real people,
the true believers.
Now your expedition will be successful.
Because if you send the hypocrites with them,
it's just going to cause more problems.
Because they always cause fitna.
They always cause fitna.
When you're not sincere, you cause fitna.
Or when you're not sincere, you make decisions.
And so for example, I know some people
who have certain projects.
They're like, you know what, let's not get
those people to do it for us.
Let's get this one to do it.
Because why?
Sell it to these people instead.
Or buy from those people instead.
I know when I was in Cambodia.
Then you find out, hey, that guy actually
got money from the other people.
He's working with them.
So you don't get the best people to
do the job that you need to do
because the other guy is not sincere.
He's trying to make money off of the
project, off the organization, and so forth.
And so when the trials and tribulations happen,
sometimes things happen and everything breaks down.
You might think, oh, that's, you know, we
have to try.
You're really, really sad.
But sometimes those things happen because those hypocrites
now are like, oh, man, this is not
for me.
I'm not going to make any money.
Let me get out of here.
Then you get out.
Then you start over again.
That's good.
Now those guys are gone.
They can't handle the fitna.
They can't handle it because they're not sincere.
When you're sincere, even if you don't gain
anything, you do it for the sake of
Allah.
You do it for the sake of Allah.
So let's say for example, sometimes I remember
when I was in Cambodia, sometimes some funding
stops.
Immediately when the funding stops, those guys all
left.
We have like three people left.
Then we continue to work and then we
get other funding comes.
We already know who the ones who are
like, oh, you guys.
Look, what you guys, we're still working on
it.
You guys, when you thought the money was
gone, you guys left too.
You went for something else.
Now we know, we need to work with
you.
We don't work with you because, and then
we have, so that thing, we were like,
when we didn't get funding for a certain
project, we were like, we were really sad.
But then in the end, Allah is kicking
those people out so that you know if
they were together with you, you wouldn't build
the best thing because the people who are
with you, now those are still working, they're
not going to get anything and they know
that.
Then you know, then when the funding does
come again, okay, we know.
Those guys try to come back again, no,
no.
It's okay.
We don't need you anymore.
But so that calamity happens sometimes too.
It's to purify and to cleanse from nifaq
and from all of those people who are
not sincere and are not doing it for
the sake of Allah.
So sometimes, right now, now you know, the
Muslims know.
The next time you send someone else on
an expedition, these guys are not with you.
These are with Abdullah ibn Ubayy ibn Sunud.
We don't need your help.
And that's why the Messenger of Allah ﷺ,
when he would send expeditions later on, he
would choose people who were with him.
Those who were with him, now you know
who's with you.
If there was no calamity, nobody would know.
Nobody would know.
And that's why one of the things also
that we have to learn is that when
you disobey Allah, when you disobey Allah, calamities
happen.
And that's why you have to, when you're
not obedient to Allah ﷻ, your sins affect
the actions of the people around you also.
So if your family behaves differently, the first
thing you do is say astaghfirullah.
Astaghfirullah.
When somebody, when your car breaks down, say
astaghfirullah.
Astaghfirullah.
Astaghfirullah.
Because Allah ﷻ maybe is testing you.
And these things occur because we're not obedient
to Allah ﷻ.
And when we're obedient to Allah ﷻ, then
Allah ﷻ puts blessing in the acts and
the deeds that we do.
And so the people who were disobedient to
the Prophet ﷺ when they chased after the
dunya, when they went after the dunya, they
themselves, the dunya entered their hearts.
But they affected the whole army.
They affected the whole army.
Because the Muslims were chasing the disbelievers already.
They had already taken the whole battlefield.
And they were going to be victorious again.
But of course, everything happens for a reason.
And that's why we have to learn when
things happen, we have to learn our lessons.
And we have to repent to Allah.
And that's why Allah ﷻ teaches the companions
what?
After the battle of Uhud, He teaches them
about repentance.
He tells them, Return to Allah ﷻ and
come back to the forgiveness of Allah ﷻ.
Quickly return to Allah ﷻ.
For indeed, these things that you're being pulled
away from, meaning you're being pulled away from
the obedience of Allah ﷻ, the dunya is
very sweet as the Prophet ﷺ said, And
the fact that the Prophet ﷺ said, it's
really, really beautiful in and of itself.
He said, the dunya is sweet.
Who doesn't like sweets?
Everybody likes sweets.
Everyone has sweet tooth.
And of course, sweets are worse than us
for us than ever with the sugar and
so forth.
He said, It's sweet and it's green.
Green, not only is it, the sweetness is
what?
Sweet is taste.
Green is a color that when you see,
it makes you happy.
Especially when you're, for us, we see green
all the time.
We're so used to it.
But everybody who comes to visit Seattle, what
are they saying?
Wow, it's so green.
Right?
Even if they're not from the desert, what
do they say?
They come to Seattle, wow, it's so green.
We take it for granted.
But this color, the greenery that people see
makes people relaxed.
And puts people in tranquil and peace.
So the dunya, When you look at it,
it's nice looking.
And it tastes good.
But Allah has put you in it.
Why?
Just so He can see what you do.
It's a test for you.
So be careful of the dunya.
That means, be careful, don't.
Just like how when you eat too much
sweets, it affects your health.
A little bit if it's okay.
If you eat too much sweets, for us,
we have so many.
So many things, right?
Anything too much of it, especially with sugar,
nowadays, it's bad for you.
It affects your health.
A little bit, it's okay.
But if you eat too much, that's going
to be the cause of your downfall.
High blood pressure, kidney disease, diabetes, all kinds
of things.
It's sweet, it's good.
But you have to be careful.
Fear the dunya and fear the woman also.
Fear the dunya and fear the woman.
Woman, why?
Because when it comes to a man, part
of his weakness is in the woman.
In the woman.
That's why if you can protect your teeth,
not teeth, your tongue, your tongue and your
private part, then the Prophet ﷺ said, I
guarantee you Jannah if you can do that.
Why?
Because the Prophet ﷺ said, I
have not left behind a fitna that's more
harmful for the men than women.
And so Allah ﷻ has tested us.
He's testing us.
That means what?
Why is the dunya and woman together?
Because sometimes the shaitan, sometimes it's your nafs,
your desire for the dunya, and then sometimes
he can't go through to you, so he
goes through your wife also.
And sometimes it is because of that.
And so that's why you have to be
firm, you have to be strong.
الرِّجَالُ قَوَّامٌ عَلَى النِّسَاءِ Men are caretakers.
Meaning they're protectors and caretakers of women.
And that's why you have to take care
of your women.
You have to take care of your family.
You have to provide for your family.
Because if you don't provide for your family,
and if you let your wife take care
of you, what's going to happen?
When you tell her to do something, when
she does something wrong, like, who are you?
Why are you telling me not to do
it?
Like, you don't even pay the rent.
You don't even pay the bills.
Right?
You have no authority.
You have no authority.
So just take care of them.
Go out, work, take care of them.
And so that you can be firm and
be strong and keep everyone on the path
of Allah subhanahu wa ta'ala.
So when the companions, when they saw that,
when they saw the spoils of war, what
did they say?
Al-Ghanimah, Al-Ghanimah.
Al-Ghanimah.
They were yelling, the spoils of war, the
spoils of war.
They forgot the order of the Prophet ﷺ.
So when you see the dunya calling you
sometimes, you have to be careful.
Don't let it make you forget Allah subhanahu
wa ta'ala.
Don't let it make you forget the deen
of Allah subhanahu wa ta'ala.
And so these are some of the lessons
that we learn in the battle of Uhud.
The dangers of the dunya, the dangers of
going against the orders of the Prophet ﷺ
and not responding to Allah and His Messenger.
And we ask Allah subhanahu wa ta'ala
to give us the best of this world
and the hereafter.
Wa salallahu ala nabiyyina Muhammad wa ala alihi
wa sahbihi wa sallam.
As-salamu
alaikum.