Adnan Rajeh – Sunday Tafseer #63 Part 2 Surat Al-Munafiqoon 04-07
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AI: Transcript ©
We will continue from where we left off,
last week in the tafsir of Surat Al
Munafiqoon. And we have stopped,
thinking earlier number
3. We didn't go beyond 3. I failed
to get to 4. So insha'Allah today, insha'Allah,
we'll go through 4 and maybe 5, 6,
and 7 if we're if we have if
we have the time. Now
as a quick reminder, this surah within Juz
Al Mujadilah
from Al Mujadilah to Tahrim.
This Juzu talks about organization.
Organization of the Muslim community and all these
sur are Madani. They all were revealed in
Madinah. Most of them late Madani surahs. Most
of them, you know, not at the beginning
of the establishment of his of
his of the Islamic country, but rather to
the end of it.
And these Surahs were they focus on
organizational aspects of how Muslims are going to
be dealing with themselves, with others,
those who are similar to them, different than
them, the citizens,
countries,
foreign countries, people who aren't Muslim, people who
act like they're Muslim, how they organize their
leadership, what social contract they have. That's what
this, Jusuf basically covers.
It doesn't really require a lot of,
an explanation. I was gonna talk about It's
in the name. We're gonna talk about Munat
Hakoun. We're gonna talk about this group of
society that exists
that are neither fully committed Muslims nor are
they
declared Kufa.
Someone who declares themselves as not a Muslim
means they're not a part of this nation.
They don't care.
Any the mus the causes of Muslims, the
causes of justice, the causes
of of of of pleasing Allah Subhanahu Wa
Ta'ala, learning the deen and akhirah. You're not
interested in it. They don't care. It's not
their
their thing. It's fine. It's their choice. They'll
answer to it on their own time and
will answer on ours.
Every group will act in whatever way they
see appropriate and Allah subhanahu wa'anhu hold people
accountable in the day of judgement. But then
within the Muslim Ummah, you have those within
the Muslim country, Muslim
society, community, nation.
You expect that those who are in it
are going to actually
fulfill the buy in, the whole buy in.
Everything
that the buy in care
basically
signifies.
But then you find that's not the case.
You find that that's not the case. And
and that's why I I tried to explain
to you last week or maybe the week
before. The prophet alaihis salatu wasallam,
he knew he had a he had a
census by the way. The one of the
first things he did in Madinah is he
counted the number of Muslims he had. Like
house by house, family by family.
He wrote down the number of men, women,
children, elderly and those who could not bear
arms. He knew exactly we had. Those who
could work, those who couldn't work, those who
could, you know, go to battle, those who
could not. So he knew and he knew
also where they were living and to a
certain degree what socioeconomic
bracket they were in, like, what how common
they were.
To a surprise, alahis salatu wa sallam,
every time they went to do something,
the numbers would net up.
Going to a battle, you had 1500
people who could bear arms, 700 would go.
Where's the rest?
Where's the rest? If you have a 100,
200 that may have
an acceptable excuse, where's the rest of them?
He knows he has this number of
working men who make this amount of money
on average per month or per year. So
when he's going to ask for any wealth
to build something or to prepare an army,
he should get this much amount of money.
He doesn't. He gets a third of it
or less.
And then it's 1 or 2 people who
who kinda come through like say Nur Uthman
or Abdul Aham Al Auf or they they
come through with the majority of it.
So there was this discrepancy
between the number of Muslims he had and
the outcome of output and the discrepancy was
very clear. Same thing goes for salawat.
He's on the mimbar giving Jumu alayhis salawat
wa salam. He knows how many people there
is in Madina Muslim men in Madina.
That's not the number he sees.
Many of them were not there for most
of what he was doing. He would do
teaching, he would do a lot of things
alaihis salatu wasalam and then it just the
numbers were not adding up appropriately. So what's
the explanation? The explanation is the surah. There
is
a group within society called the mulatikun.
The problem with mulatikun
is that they're not an identifiable
group.
We cannot identify them and say here's who
they are. Everyone wearing yellow shirts.
No one's wearing yellow shirt. Oh, you're kind
of wearing yellow shirt but not really.
We can't we can't specify who they are.
And even if we do have for example,
signs or symptoms if you may or if
we have behaviors that are, you know, that
are close to nifak, you still cannot call
someone out as a if they do it,
that's not the point. They knew that. They
were educated enough as Muslims back then to
know that you don't count, you know, you
don't use the the Quran or the sunnah
of the prophet alaihis salam alaihis words to
yeah. I need to catalog,
catalog and categorize people and point, okay.
This guy does all these things then he
must be No. You're not allowed to do
that. Which is why the prophet
had the names. He had the names of
the
and he left them entrusted them with Khadayf
al Liliaman before he passed away and Khadayf
had them and then he and he and
then they died with him.
So what do we do? This surah is
very critical because the
it's a surah talks about the Muslim
societies,
for the lack of a better word,
deadweight.
The deadweight
that exists within every society. Those who are
in it for the perks.
They signed up only for the perks, but
they're not willing to put in the actual
effort, and they're not gonna fulfill the buy
in. Like they're not actually gonna
pay their memberships.
Yeah, I mean in so many They're not
interested in paying their membership. They just want
the benefits of being a part of this
ummah. Whether that benefit is social, whether that
benefit is familial, whether it's financial, whether it's
political, whatever the benefit was is. That's what
it is. Sometimes the benefit is just
my whole family is Muslim and I don't
wanna be singled out later on and I'm
stuck with this. So you're stuck with it,
fine. If that's how it is for you,
but this is a problem
because as a Muslim
within a nation you are seen as equal
to everyone else. So you have an equal
vote,
so you're deserving of social support equally, so
so you deserve to be defended equally, so
you deserve
to be served equally.
But if you're not putting anything in, like
you're not willing to actually contribute in any
fashion or any manner then it's a problem,
there's an imbalance and that imbalance will be
is problematic.
And that's what the problem was during his
life alaihis salatu wa sallam and that's what
the problem is today. There's really no things
have not changed over the last 1400 years.
It's the same problem. The problem that he
had back then is the same problem that
we still have today. There's a lot of
dead weight.
There's a lot of people who are in
it because they're in it, but they're not
really in it. Like they're not willing to
actually commit themselves to what it is Islam
is about and this what this surah talks
about. And it talked about that at the
beginning
by Allah subhanahu wa ta'ala telling us that
they they they testify. They they bear witness.
They give a testimony of Innaqara Rasoolullah.
And Allah testifies and he bear
that they're
lying.
Whether Muhammad is the Prophet or not doesn't
make a difference.
He's still the Prophet.
Whether everyone in this masjid, yashadda nahu rasoolullah,
or everyone in this in this in this
universe doesn't,
I testify that he is Rasoolullah Sallallahu Alaihi
Wasallam Alaihi Wasallam Alaihi Wasallam Alaihi Wasallam Alaihi
Wasallam Alaihi Wasallam. That's for me. So I
get the barakah of what that means in
my life. So So I'm connected to him
now alayhis salatu wa sallam. So I can
learn from him, so I can be under
his under his liva alayhis salatu wa sallam
yomulkayam. It's for me. It's benefit for me.
But in order for me to actually get
all those perks on the day of judgement
I have to I have to fulfill the
Bayan. I have to actually commit myself to
what it is that he taught alihisraelahu alayhi
salawat wa sallam which doesn't work. I can't
just say it and then walk away.
I have to say that, Yani.
It's it's a common it's a common, trend.
And what we're saying here is not to
be judgmental of others. This is for us
to be fearful for ourselves.
Like you read the surah, not so that
you can
better describe
Munafiqeen around you. This is so that you
make sure you're not one of them because
that's what, that's what a true Muslim does.
That's what the sahaba did. That's what the
that came after them did. They were in
constant fear that they were
performing an aspect or a form of nifaq.
That they had fallen into a form of
nifaq and they're not noticing themselves that they're
in it. And they're fearful that they meet
Allah Subhanahu Wa Ta'ala in a state of
nifaq even if it's not a full state,
even if it's a partial state. Because nifaq
is a spectrum. Hypocrisy, it's a it's a
spectrum.
It starts with something as simple as just
not being truthful on an ongoing basis like
in a pattern in pattern wise manner.
To the point where you in
you say you're a Muslim on the outside,
but you work against Muslims on the inside.
Like you're you're act you're
actively
trying to destroy the Muslim Ummah. You don't
let you're trying to harm them from the
inside without people knowing, but you act like
you're Muslim on the outside. The spectrum is
wide, it's huge.
Allah subhanahu wa ta'ala refuses all of
Allah Subhanahu Wa Ta'ala refuses the whole spectrum
from the the worst to the least
bad of all of them. But the point
of reading the surah and learning about Nipa
is to make sure that you are not
on that spectrum at all. That you're not
within that within that group of people whatsoever.
And you're holding yourself to the standards that
he held himself and others to alaihis salaam
to make sure you were outside of that
group
or else we're in trouble.
We'll be in real trouble. Alright. And that's
kind of what we talked about, you know,
last last week and if you want to
hear that in more detail, you can go
back to the to the recording list. We'll
start with ayah number 4 in the, in
the spirit of trying to maybe get through
the surah within less than 3 sessions, we'll
try and do that inshallah. So I'll start
ayah number 4 ins
So he begins subhanahu wa ta'ala to describe
the to the prophet alaihi wa sallam. This
description is quite fascinating.
Says, and when you look at them, you
see them
you'll be in awe or you'll be impressed.
Something will impress you.
Is being impressed by something
or liking something when you see
it. Their appearances,
their
is the physique of something.
This is not necessarily mean their bodies.
That's a poor translation of what this means.
It's not the prophet alaihis saloon looking at
their you know, he likes their their height.
No. Their appearance, they look they have good
appearances.
They keep up appearance as well.
You're impressed by their appearances. They take care
of that piece. They make sure they look
the look.
They're Muslim, they're gonna look that look. They're
not gonna they'll look it. They'll make sure
that you you know that. And
when they speak and if they are to
speak
You will
listen or you'll listen to what they have
to say. Mean they're good with words.
They know how to speak.
When I get there kind of play around
with words a little bit, make it make
it seem as if maybe they care or
they're interested a little bit more than they
what they actually are.
And this is what the Prophet alaihis salam
talks about, where
he says,
The worst of humanity.
It's the person who has 2 faces. It
comes to this person with one face and
another person with another face.
Which is what nifaq is in its essence.
In its essence, it's that concept of nifaq.
Something is unclear. So I'm seeing one thing
but the reality is something else.
So what they the way they look to
him alayhis salatu wa sallam they always charge.
They they make sure they present themselves well
to him, alayhis salatu wa sama. They look
the way they he would like to see,
and they say the words he wants to
hear.
Right?
This is the does
it mean
that you should do the opposite?
The concept or the the point of this
ayah is not for you to do the
opposite. It's not for the suhava to look
disheveled to the prophet alayhis salatu wa sallam
and only say offensive things. No. It's no.
You could they continue look well and speak
well to the prophet alayhis salaam, but what
what he's trying to say
that that's all they've got.
That's all they have.
The essence has become is the absolute opposite.
On the inside is not that, but they
keep up this appearance and they're good at
keeping up that appearance to make sure that
they don't
they don't cause any suspicion.
When they came to the prophet When they
would come to the prophet alayhis salatu wa
sallam after any battle that they didn't go
out for, they would do a tiddar. They
would come and say, Rasool Allah, this is
why we didn't come. And they would give
reasonable reasons, like acceptable reasons.
Because they know what he wants to hear.
They would come and say They would never
say we're just not gonna go.
You know, we don't want to go because
we didn't like what you have to No.
They just make up something up because that's
what he wants to hear alaihis salatu wa
sallam that you had a good reason for
it. Not what he wants to hear as
in, yeah, and he's delusional. No. That's
not the idea here. It's more that when
you don't do something correctly,
what he hopes to hear alaihis salazar is
that you had good reason for it.
You had a good reason for why you
didn't do something right.
They're like decorated
plaques of wood
laid up on a wall.
This is a common practice within Arabia.
Maybe before
modern stylists came up with all of this,
what they would do is they would have
plaques of wood and they would decorate plaques
of wood. And they would have them in
front of walls or on the arches of
doors. And if you lived in the middle
east for any period of time, if someone
went to Hajj and came back, then they
would bring these things and then they would
put them up. And the decorations for people
to see and
I mean they look very good. They're a
decoration,
but they are meaningless. There is no essence.
There's no actual they have no there's no
substance to what they are. They are just
decorations.
They look really nice. They take care of
that piece. They make sure that they look
well. They speak well. They say the right
things,
but there's there's nothing. There's nothing on the
inside.
Whenever you're guilty of something,
whenever you do something wrong,
and you're worried that someone's gonna catch you,
every time a commotion occurs, you get extra
scared.
I've been at home before when you're a
kid.
You broke something,
and you're
every time your dad yells out your name,
you're like, okay, that's it.
It's
over. And then you go and it's it's
nothing new. And your mom yells out, you're
like okay, somebody caught me. Because you're guilty,
because you did something wrong, because you are
not
truthful,
because you're not being truthful, and because what
is you're projecting is not what you actually
have on the inside, you're in a state
of a constant worry. You're very unstable.
You're always scared.
So for them because they're living that life,
that's this is the this is the basis
for polygraphs.
You know what polygraphs?
This is the basis for it because as
a human being you are not designed Allah
says you're not designed
to be untruthful.
You don't know how to do it well.
You have to actually practice it a lot.
You have to you have to become very
you have to actually practice for a very
long time become skillful at lying bluntly
With no emotion attached to it and believing
your own lie. It takes a lot of
work. They train people to do this
for for war purposes, But the human being,
the the healthy human being is not used
to that.
Thinking and feeling one thing and saying the
other when when there's
between what you are projecting to the world
and what you carry on the inside, it
bothers you. It's an instability.
It's an imbalance that exists inside of you
and it bothers you the most.
So they make sure that their appearances are
good. They say the right things. They look
really nice.
They're
very pretty, everything looks nice.
But inside,
call,
loud call. Every loud call they think it's
directed to They think.
They assume.
Every loud call or cry Alihim is directed
it to them. And the other one are
we being exposed? Are we being caught?
And
are in a constant fear and caution of
a surah being revealed to you Rasool Allah
telling who they are and what they are.
They're always scared that this is going to
happen at somebody, they're gonna be exposed.
That's a poor way to live life.
I have to say this to you and
I need you to listen to this carefully
so you understand it appropriately and it's not,
you know, any misquoted later
on. In the Quran,
Allah subhanahu wa ta'ala prefers
someone to be Kafir than to be Munafiq
as
crazier that as that may sound to you.
Now what he prefers when he wants subhanahu
wa ta'ala is a mummin. 100%. That's what
you're here for.
But if you're not gonna do that then
being a kafir is better than being a
munafiq.
You know why? Because the kafir at least
is honest.
Because the Prophet is at least honest about
it like I don't believe in what you
have and I'm not gonna practice it. Alright.
That I can deal with.
That I can deal with.
That we can discuss that.
There is clarity here. Nifaaq is a problem.
That's why when you read the verses that
talk about Nifaa'in al munafiqeena.
And Allah
is the one who's fooling them.
Are in the lowest part in Jahannam, and
you will find no one to defend them.
No. This is the worst thing. This is
the worst thing because aside from the fact
you were given the deen and you were
granted this privilege,
this
amazing blessing of La ilaha illallah Muhammad Rasool
Allah. You were given it was given to
you, it was gifted to you this privilege.
You were offered the opportunity.
Not only did you reject it, you lied
about it and you made it more difficult
for those who accepted it to do their
work. You made it more difficult for the
prophet alaihis salatu wa sallam
would have
You remember
the you know the treaty of Hudaybiyyah, right?
How
there's always this interesting piece I always wanna
point out to people that they don't understand.
When there was when they when they signed
the treaty, it was not it was not
fair by any stretch of the imagination
at all. But one of the clauses in
the, in the treaty was that
if a
person who accepted Islam
came to the prophet
he couldn't keep them. From Makayya to send
them somewhere else, like he couldn't allow them
in the Medina. But if someone from Medina,
Muslim left him and went to Quraysh, he
could stay.
That was the that was the law. And
he did that but not for women. If
women came, he accepted them because if he
sent them they were gonna be persecuted and
mistreated and they were not properly protected. So
he brought them in. He told them, you
have to deal with it. I'm not gonna
I'm not gonna send the sister back for
her to be killed and and, yeah, and
raped and mistreated. She would come to us.
But men, they were kicked out. Right? And
if a Muslim had left to Mecca, the
Quraysh would go on to him. So the
Sahaba like this is not fair. If a
Muslim man goes, we should send him back.
And the prophet says, 1 of the generation
you find this in Seel 2 Akhiri. He
smiled, and he didn't change it.
He smiled and didn't change it, didn't say
anything, he just smiled.
Why he smile?
Because they missed something. Why would you want
him back?
I need another munafiq. I don't need another
munafiq.
This person who left us, why why bring
them back? Bring them back to do what?
To increase the number of munafiqeen.
I would like all of the munafiqeen to
leave now and go to Mecca immediately. So
I know who I am Who I'm talking
to, who I'm preaching, who I'm teaching, who
I'm working with, who my community actually is,
who the people who I can depend upon
are. It's easier. The prophet had no problem
with this with this clause at all. Those
who came to him as Muslims,
he they went and you know, they they
made their own little army cap. They'll be
fine. They'll be fine. Eventually, they'll join the
group. It's not gonna be a problem. But
anyway, I left us, Allah I don't do.
Maybe I don't need them to come back.
Why do I need them? I don't need
them being here was a problem. So for
him, alayhis salaam there's no problem. The sahaba
felt this was an issue. It wasn't.
You you don't believe me?
What's the word after this?
In the Ayah that we recited.
Qumul adhu.
They are the enemy.
This is a huge phrase.
This is like a this is a big
deal. This is a quoted phrase in the
Quran that Allah Subhanahu Wa Ta'ala points out
a group and say, they are your enemies.
Did he do that Alaihis salatu Asam to
any other faith?
Did he do that to any other country
around him Alaihis salatu as salam? No. No
one in the Quran did Allah Subhanahu Wa
Ta'ala say, Yeah. They're Nasara. Who would I
do? No. Alaihud, I do. No.
That the only group,
the only group in the world that he
said, They are your enemy with simple language
that is not interpretable in any other way.
There is no other way for you to
understand this ayat. There is no shaykh who
will come later on and break down the
language in some other form. This is the
only way to understand this.
They are the enemy.
The
Your true enemy are the
are the people amongst you who are deadweight.
They are what's holding you back. They are
what they call
beware of them. This is important
because he told you what to do about
them.
Imagine if he said something different.
Umul adu wu fakhdar hum They are the
enemies who'll be aware, be cautious of them.
Don't fight them. Don't kill them. Don't expose
them. No. No. No. No. No.
Beware.
Be cautious. Do not allow them to ruin
that which you do.
Do not allow them to ruin what you
have.
Be smart. Be smart. Don't fight them. No.
Who's gonna fight them? Allah
is the one who will
Allah will fight them. Allah will expose them.
Allah will take care of them.
This is this is an Arabic phrase. You'll
find this all the Anna yosulafoon, Anna yufakoon.
You'll find the Quran a lot.
Anna is how could they do this?
How could you is when you're sent in
the opposite direction of honesty or truthfulness. Anna
ufakoon Based on what are they going this
in this opposite direction? How could they go
in the opposite direction of what is truthful
and what is honest in this? How could
they do this? So it's more of a
it's a rhetorical question obviously, any that Allah's
make.
They are the enemy so beware.
That's our job when it comes to nifa'a.
It's to beware within our communities, within our
societies, within our families, within our individual lives.
To beware.
You're not responsible
to oppose them, go after them and try
to
expose them or fight them or remove them.
No no no no no. Fakhdah. That's your
job. This is a very clear cut
that's a command in the Quran. This is
what your this is your responsibility regarding them.
That's what this whole surah is about. This
whole surah is about understanding what
is, what hypocrisy is, so that you're not
one
and then your job is to beware. Beware,
be cautious of what they can do to
you, of how
if you're not if you're not paying attention
they can they can hijack what it is
that you've you have and they can ruin
what you what you got.
This is very valuable.
This is very valuable.
The Muslim nation, everything about it is very,
very valuable. It's very meaningful. It's profound. It's
beautiful.
It deserves to be maintained and protected
and and taken care of and held in
the highest regards. It's precious, extremely precious.
So you need to
be beware and be careful of those who
are, who don't care about it. Who don't
see this to be valuable.
Who don't see this to be sacred or
holy or precious or beautiful or meaningful.
Beware of what they can do to it.
If you are not cautious,
you're not here to fight them. You're here
to be be cautious. That's all. Who's going
to fight them? Fatihullah
He'll take care of that, subhanahu wa ta'ala.
Whenever he says that and he's telling you,
unless you are
then you shouldn't be fighting them
because that's his job. He's saying Are
you no. I'm not. Then maybe that's not
for you. So what do I do? He
told you before he did.
The concept of being careful and cautious. Not
being naive
not being naive.
It's a big deal within organization. Within communities
we have to be smart.
We have to be smart
to be careful of those who who don't
have the best interest of our society and
our community, our our nation at heart when
they are
we have to be careful of of the
of these individuals and what they may bring
to us
and what they may have caused within our
this has been going on for a long
time. This problem you know, he's subhanallah, look,
the Quran covers almost the Quran covers every
issue that we that we went through historically
and everything we're going through today. Like honestly,
if you just read the Quran, tells you
exactly what is what you're going to run
into. It's just a pattern that keeps on
repeating itself. And the only time you get
out of a problem is when you start
realize
you start noticing the pattern that the Quran
is teaching and then you start being being
careful.
My job here is not to filter out
muna fiqeen coming into the Masjid.
No. My job is to beware and be
cautious, to make sure that
their narratives
does not affect what the masjid is doing,
does not affect how the deen is being
taught,
does not affect the services that are being
offered to the people within the key society.
This is what you have to be careful
of. You're not allowing
a narrative that is ill, a narrative that
is not appropriate,
that is missing to ruin that which you
have, the precious
gift that Allah Subhanahu Wa Ta'ala has given
you.
So after you describe them to us subhanahu
wa ta'ala, you see them they keep up
appearance as well. They know how to speak
when ya'pul gazma'yquulim.
They're like decorative plaques of wood up against
the wall. They have no essence. They look
well, no substance.
They are very very cautious themselves because of
that guilt that they carry, Because they know
that they're not doing their job. Because they
know that what they're projecting is not that
which they keep on the inside what they
internalize.
Because they know that the they have offered
their word and their covenant and they're not
fulfilling it and have no interest in doing
so, they feel always targeted and
they feel They are the enemy of your
nation.
They are your demise.
Your demise will be through them if you
do not if you're not careful.
If you're not careful.
I am not here when I say I
am not my job is not to say
that which you want to hear.
My job is here is to tell you
what Allah Subhanahu Wa Ta'ala is saying. Whether
you like it or you don't like it,
you agree with it, you don't agree with
it, it suits you or it doesn't suit
you, that's not my interest at all
at all.
Whether people
This is not here to suit you.
You are here to learn to suit it.
You come to the masalais, so you learn
so that you can transform into something that
suits the Quran,
myself included in this analogy.
I am here to learn what Allah has
to say and then I'm going to make
sure that I am in the bright way.
I'm going to behave the way he wants
subhanahu wa ta'ala. Not to try the Quran
in a way that suits me and my
personality and my context and my culture and
my background and my needs and my worries
and my hopes. No. No. No. No. No.
We're here to see how the Quran wants
us to think and we'll think that way,
how the Quran wants us to behave and
we'll behave that way.
But that's not what I mean,
other goose may want.
So you have to beware
because what what it'll do, it'll take away
the it'll ruin the morale. It'll take away
the,
the optimism, it'll take away the enthusiasm, it'll
take away the energy and then it'll it'll
start
deviating and manipulating the text and the teachings
with time,
which is where kind of if you think
about it, that's kind of where
where we are in general
as an ummah.
So this ayah is very, very profound and
very important, and and we hope inshaAllah it
made sense to you. So it's really the
eye after inshaAllah.
I can take you to Subhanu wa Ta'ala
to describe a little bit more, then he's
gonna go into a story, and the story
is interesting. I'll share it with you insha'Allah
ta'ala if you have time to it. It
was the end. I think we have enough
time.
So always be
attentive to whenever a ra
that has a sukoon on it comes and
there's a lam after it that doesn't have
a sukoon on it.
Because the opposite
is when you have a lamb that has
sukoon and a ra after it that doesn't,
the lamb most of the time is
basically deleted.
You do idhaan. The lam goes right into
the raa and it's like it's not there
anymore. Right? It's like the land the land
ceases to exist altogether.
There's a lot of examples like of that
in the Quran.
But the opposite does not apply, and a
lot of times when we're reciting, this mistake
is very common. So you hear it,
like the law is dead. You have to
make sure the law is clear.
So you have to put in the effort
to make sure the rah is clear,
it's here, it's
a light law, it's not a heavy one,
but you have to make sure that it
does not end up being fused into the
lam and disappearing altogether. At least in RPL.
I think there's others that maybe do this
a little bit differently. I can't remember anymore,
but for ours, it's very it's simple. You
have to make sure the lot is clear.
So make sure you give it time
and you make the lot very clear. Okay.
Same thing. The make sure
it's clear.
And when it is when and when it
is said to them,
has said to them, come
to
us.
The
Prophet alaihis salatu wa salam himself will perform
his tillef bar for you Sallallahu alaihi wa
sallam.
Imagine,
imagine being invited to something like this.
Imagine being invited to such an occasion
where you're told come,
come to the Prophet alaihis salatu wa sallam
and he will sit and he will make
istalfar for you. He will ask Allah Subhanahu
Wa Ta'ala to forgive you. He will sit
there and he'll make dua personally for you,
no one else.
Imagine that. Imagine the beauty of such a
of such an invitation.
Imagine if you were offered at some point
to go to him alaihis salatu wa sallam
and
sit in front of him and he sit
there and he asked Allah Subhanahu Wa'ala to
forgive our sins and to forgive our shortcomings
and for Allah Subhanahu Wa'ala to guide us.
Could there possibly be
a better offer
in the world?
Is there anything more valuable
than
he would say alayhi salatu wa salam yan
iman.
He would speak about tiyani
ajab and nasi iman and the people who
have the most interesting iman. That that's the
way I translate it because I think that's
what it means in Arabic, really. Or those
who have the an iman that is just
hard to understand.
It's hard to understand where they get it
from and the sahaba start guessing. Malaika and
bia sahab. And the prophet just shoots them
all down. Nope.
Nope.
They're right with Allah. Nope. You have me
amongst you. No. None of this.
People come after me. They
they
they accept my prophecy and message, and they've
never seen me. You what? This is what
the hadith and Muslim says.
Each one of them would be willing to
give up all of their wealth and all
of their families just to see me.
Sallallahu alaihi wa ji'may. Just a moment with
him alaihi wa sallahu alaihi wa sallahu alaihi
wa sallam. And honestly I feel like this
is a really
You know how the Sahaba would would,
when they when they talked about the opposite
of nifaq, you know what they used?
This is like
a side note for you. When the Sahaba
wanted to prove that they weren't Unafik,
there was a phrase that they always use.
You'll find this phrase used by Sayna Salman
Faris, you'll find it used by So Abu
Akasudir, Sayna Al Khabab, and Sayna Kaab Malik.
You'll find it using different ahadith, the same
phrase. Whenever they were trying to say
that
Oh, This person is not a or I'm
not a They would use something
and in the phrase that I'll use in
the quotation I'll use of is in Bukhari
from the story Kabir Malik. So
when I that I was being seen as
a Munafiq
Don't you know that I love Allah and
His Prophet? That was the that was the
measure.
That was the metric.
That was that's how it was known. You
mean, if you are not nifaq, the opposite
of nifaq is loving Allah and his prophet.
That's how you
would try and prove that. I'm not a
munaq. I know I love Allah and I
love his prophet. That's how they that was
the opposition. That was the the the opposite.
Like, nifa'at, what's the opposite of that? What
are you gonna say? Commitment? I don't know.
No. Their choice their choice is
You'll find this as in Ayurveda was talked
about in that way like you'll find this
repeated many many times
because that's how it's established.
The establishment
of appropriate iman
To oppose nifa' is love. Is love.
1 of them would give up all of
their wealth. He
would give up all of their families just
for a second with him
just to sit and just to look at
him for a moment,
just to just to have him see them,
alayhis salaam, salallahu alayhis salaam. That's that's love.
That level of love, that's that
that that's how you you want to get
rid of iman that you have that level
of love. Now that level of love has
to comes with it obviously, Yani. Love is
only real and maybe this is
repetitive for those who are listening to me
earlier.
Without commitment to it means nothing.
So so you feel that way. So no
action
absolutely means nothing at all.
Yeah. So they're told, Ta'alo
I can forgive them for everything. I can't
forgive them for this.
I find it hard to forgive them for
this.
How insane do you have to be?
Is when you turn your head
in arrogance
or turn your head in disgust
or turn your head in refusal.
Right?
They turn their face as you've talked to
me about something? No. Not doing that in
a disrespectful way. It's not a respectful
declining and saying, Forgive me, I'm busy. No,
it wasn't
a kind
rejection. No, it was
disrespectful.
You could see them.
They push back on this and they refuse
this and they tell me there's no
in
a state of arrogance
as their hearts
are
filled
with
arrogance.
It is all the same.
They're not equal.
Is the concept
of of
equilibrium or equality.
Is equal to them, upon them.
Whether you make it for them You Rasulullah,
or whether you don't.
Why? Why is it equal? How could it
be equal?
That's why. Ghazal will not forgive them.
Why? Because they showed arrogance and disrespect
to His Prophet
Because they did that to him
Subhanahu Alaihi Wasallam will not forgive
them. The Prophet
would perform his tafar for them. This ayah
is here in the Quran because he would.
Because he would anyways.
Mean they wouldn't show up, they wouldn't come
and
and admit their sin, admit the fact that
they've been living like this, that they were
in it for the perks, that they have
no interest in the buy in, that they
for years now have been plotting against it,
that they actually never ever intended to ever
do anything that's helpful.
They were Come, admit your sin. May Allah
that the prophet alaihis salam asked, do a
salafar for you. Seek forgiveness for you and
this will end. They refuse.
They turn their
heads in
rejection. And you see them walking away refusing
it in a state of arrogance. The Prophet
alaihi salatu wa salam's response to that was
to make his tighfar for them anyways.
His response to that was for them to
say, May Allah forgive Quran.
May Allah forgive them. But You Rasulullah we
told them to come and
they refused, and they were saying things that
they shouldn't have said, and they were behaving
in a way they shouldn't behave. May Allah
forgive them. And He will sit
there and make his tawbah.
In Suratul
Tawbah, it's a little bit more descriptive.
Make a staghfar for them or don't make
a staghfar for them.
If you make istaghfar 70 times. 7 in
Arabic is a number that indicates
infinity or repetition, ongoingness.
Because 7 days of the week,
there's no 8th day, you just you just
you go back again. So every 7 just
everything everything is 7.
7 around the kappa because that's an indication
of this it should be your your life
story. So you do it 7 times. Everything
best thing, the concept of 7 that goes
on and on and on. It's infinite.
So, 7aynamal was that meaning something that goes
on and on. It never stops.
If I knew that Allah subhanahu wa ta'ala
would forgive them, if he did 70 one
times, I would've done it 71. Like if
I knew that there was that he's explained
that with this ayat, he's talking about it
doesn't matter how much you do it, but
but there's
So he would. He would make a stafar
for them anyways.
So the ayah would come and say, so
this is you understand that something's missing.
And when they're told, come, come to the
Prophet alaihi wa sallam. Admit your sin, he
will ask, he will seek forgiveness for you,
and you can you can turn a new
page.
They turn their heads in rejection and they
walk away
neglecting the way of Allah in a state
of arrogance.
The missing pieces the Prophet Alaihi Wasallam would
then make his tighfar for them.
Allah will not forgive them.
Those who choose to walk on a path
of deviation, Allah will not, indeed, will not
offer them guidance.
Is to offer guidance.
Is when you deviate.
It's when you know that this is the
right path and you want to go on
another one.
For whatever reason, doesn't doesn't matter what the
reason is. And here it's more of a
it's not really a decision. It's meaning it's
not a specific action.
Is an action. It's a thing that you
do. Fisk is a path that you walk
down. It's a little bit different.
And there's words in Islamic law that indicate
these these, these differences. You'll find them. We'll
talk They'll come up as we go along
quite
a lot. Al Faisal is someone who decides
to walk down a path of deviation.
And you'll run into you're gonna run into
some people like that in your life and
you're gonna be in positions where you may
be caught in that.
Where you know what you're doing is wrong,
but you're doing it anyways.
It's not a specific action. It's just a
way of life.
It's just a way of life. You're just
living it's not like you're doing. No. It's
not a specific moment or specific word. It's
just a way of living
that you know
is unhealthy and incorrect
and wrong maybe and maybe even worse haram,
what you're doing anyways.
You know that this this musthir is haram.
You know that there's some there's a problem
with where your money is coming from. You
know.
This is fiscal. This is you're walking you
continue to go to work every day and
keep on getting cash and that check and
you know that this is not appropriate. Yeah.
You keep on doing it. That that's a
problem.
That's fiska. That's the path that you're walking
down that is far from the Surah Al
Mustaqim.
Different than a moment where you declare yourself
not Muslim or declare or steal something or
lie. These are actions.
If this is just talking about a way
of life. A way of life that has
within it something that is wrong that you
know. InallAllahu Alaihi Hadid.
People who decide that they're going to do
something wrong anyways, even though they know what's
wrong. They know they shouldn't be doing it
but they do it anyway. Keep on doing
it. No intention of changing. They're not actually
taking steps to change it. Allah will not
guide them
Because guidance is a gift. See we keep
on forgetting this piece. The Surah keeps on
reminding us. Guidance is a gift. It's a
privilege here. Here's the most valuable thing you
will ever encounter.
Here's the opportunity to know Allah Subhanahu Wa
Ta'ala.
He's the opportunity to know his prophet alaihis
salatu wa sama. Here's the opportunity to read
this book.
There are so many people who do not
have this opportunity,
who don't have this privilege, who are not
guided.
Not all of them are not guided because
of this reason. No. This is a specific
reason. Why is he not forgiving
any,
the the munafiqeen?
Because they chose to live that life.
People are misguided for a lot of other
reasons, but this one here for munafiqeen specifically,
they're not going
because
Those who choose to live a life of
deviation, Allah does not guide them because guidance
is a big deal. You want to be
guided?
I think you
do based on, you know, the fact that
you ask for it at least 17 times
a day. That's if you pray no sunnah
at all.
17 times a day at least. If you
pray 2 if you're
going into the twenties 30 times a day,
Guide us. Guide us. Anyone listening to you
doesn't really know you? If they have like
a any
you know the people who are listening to
us right now, they're probably listening to us
anyways.
Everybody, they're listening. They're probably wondering, These people
really care about guidance.
This guy seems to really care about nothing
else. He's asking day and night. She's asking
for guidance. Guide me, guide me. Hidina, guide
us, guide us, guide us. You really care
about this, don't you? Do you?
Make sure that what you say is exactly
what you Do you truly care about guidance?
Do you see it to be that valuable?
Because it is. Don't get me wrong. It
totally is but you see it like that.
Do you see that this is something that
is that Allah subhanahu wa ta'ala grants you
and can take away as easily as he
gave it to you. He can take it
away, Subhanahu wa ta'ala.
As easily as he gave it to you,
he can take it away. There's a story
I don't think it's any
Ta'ik,
that are probably,
yeah, the fragment of
imagination of scholars and and Salihi. The point
of them is more to bring a point
bring across a point a point where a
man,
here's the story, would would would be sinning
for a very long time, for years years
years.
And he would stand in front of the
mirror and say, he'd look at himself
and say, I've been sinning for
40 straight and I've never been punished.
He heard a voice call upon him,
Didn't I take away the beauty of you
being able to stand in prayer and supplicate
me?
When was the last time you made dua'
and felt something? What do you mean I
didn't punish you? I took away the most
valuable thing you had, but you were too
ignorant to even know that I took it
away from you.
You were too oblivion to even notice that
I took away the most valuable thing you
ever had and you didn't even
notice that it was gone. But now you
stand and you speak and you make dua
and you spend nothing.
You there's nothing, absolutely nothing going on. You
have no you feel no presence. There's no
closeness. There's
nothing. There's no kushuwala because he took that
away.
He took that away. Some people don't even
notice it.
Alright. Recite the ayin sha Allah after it.
So here's where
the 2 verses are going to recite together.
Yeah, this one is the one out, right?
They were revealed within the context
In the context of
a battle,
the battle is called
Now, some scholars will differ. So depending on
what tafsir you may open today and read,
if you're interested in this, you may find
scholars referring to this incident having a different
in a different battle or an unnamed one.
And that's alright. This is what I think
it is. I think this ayah is most
likely
regarding
specific battle of Azb al Mustafa. And the
prophet alaihis salaam during that gazwah when he
left alaihis salaam,
it was a very difficult one. It was
a couple of a 100 kilometers and people
were very poor. It was not as bad
as the battle of Tabuk, it wasn't as
bad as that, but it was close to
it. It was bad to the point where
people's shoes
fell off their feet
and they had to tie their feet with
fabric.
No, it's gonna make too much sense.
This is too it's okay. I'll survive
for the And they had to tie their
feet with different types of fabric and then
they by the time they made it back
they had no toenails anymore. Their toenails had
fallen off from the heat of the sand
of the desert from walking
and and they had and their tongues had
turned green from eating leaves of the trees.
This is how bad it was during this.
I'm not going to the details of this
battle because that's We'll do that in seerah
insha'Allah when we go back to it, but
this was like in the context of this
battle
and people were it ended up being sometimes
when in military, in the military yani world,
you have to plan out how you are
going, how much provision you have, how
far away it is, how long you stay
there, whether the provision is enough to get
there and back. So these calculations are very
important especially back it's very important. So this
day they're very important. So the prophet alaihis
saloon is very good at that, but sometimes
that,
calculation would not
pan out perfectly.
For some reason, it would have to go
a bit farther. They end up having to
stay a bit longer for some reason and
then by the time that it would be
the provision would become less much less. So
during this battle, that's what happened.
Most likely, this was after Uhud.
Some of the say this was after a
khandaq.
It's unclear.
And you know whenever you study the prophet
alaihis salam's life and the battles,
all of the dates and the sequence of
things aside from the, you know, kind of
milestones
are
take it with a grain of salt and
don't no big deal. We don't get too
caught up with stuff. I mean aside from
habasha happened before hijra, for example, and these
basic stuff that there was habasha, Isawatul Mehraj,
and then hijra, and then it was Badr
Uhud Khandaq, and then after that,
We know this stuff.
All the other details are a little bit
open for discussion based on the scholar, based
on the historians
because alab were not people who
cared too much for, you know, dates and
the accuracy of dates. It wasn't something that
they cared for too much. So they would
give numbers that were approximate and close by
the closest thing to 10 or 20 or
sometimes more. And so we, the scholars came
later on, deciphered all that and tried to
get the timeline perfect, but there's always gonna
be some difference of opinion, just as a
disclaimer.
You can tell people have come to come
up to me
and complained.
So during this battle
what was said
was this
On the way back, it became really bad.
The shoes were ruined. There was no more
food.
So the murafiteen
and specifically this is Abdullah ibn Ubay bin
Salud, the head of the murafiqeen specifically.
What he said with and his posse the
people around him
They're the ones who are saying
don't spend your wealth.
Upon those who are with the
is someone who is
at your place or in your space.
With in English, ma in Arabic.
So it's not alaman
ma'awasulillah.
No. It's alamanandawasulillah.
The ones who are in this space.
And this description
is, in my opinion, important.
Because what they're looking at is because they
see
themselves not to be in his space alayhis
salatu wa sallam. Not be to be those
who surround him alayhis salatu wa sama or
around him. They don't see that. They see
themselves to be a little bit away. They're
with him because they went with him on
the battle and came back. So they were
with him in that battle, but they don't
see themselves to be in that circle. Alamin
Enda. Enda Rasool Allah alaihis salatu wa sallam.
It's important because they don't even see that.
What they said was don't spend your money
on them. Like don't give them anything. They
ran out of provision. A lot of the
sahaba ran out of provision.
Like I said, they made it to Medina.
Their tongues were green.
Their lips were green. They were eating tree
leaf trees. They almost starved.
Some of them were aftertreen, had left with
They were richer and they had left with
more wealth. And they could have distributed amongst
people and saved some of them and helped
them out. He said don't. Why?
So that they may
yan faddu. What does yan faddu mean? In
fabbah
is when something when someone gets up
in
in an impulsive manner and leaves. Right? So
the description here is very accurate.
Those who are sitting around the Prophet alaihis
salam in his vicinity. Don't give them wealth
so that maybe they get up in anger
and leave him
Meaning
the poverty
and the difficulty
and the starvation and the lack of provision,
the lack of wealth, and the lack of
support will cause them to leave him alaihis
salatu wa sallam.
That's what they're hoping. They're hoping that all
of his companions, his companions
would do so poorly that they would give
up. And they would say that, you know,
this is this is too hard. We don't
wanna do this anymore. They would leave him
alayhi salawat wa sallam. And that way he
would be weaker. And once he is weaker,
they're able to kinda conquer him and they
can remove him and they can go back
to how Madina was before he came.
Mind you, Abu Laban Ubay bin Sadhu was
just about to be declared the king of
Madina. Like he was Ibifrib,
the king of Khazdawaj. Khazdawaj is a much
bigger tribe than Aus and he was going
to be declared as the king because he
had good relationships with both. He was Khazdawaj,
he had good relationship with people from Aus.
So he's going to be declared as king.
He always had it in for the prophet
alaihis salatu. Some of the moment he came
in he ruined. He ruined a lifetime
of applauding or planning.
So I'm gonna think about that and it
becomes harder to hate them,
but it forces you to think a little
bit more about you know people and judging
them and understanding like how where this comes
from.
I want you to understand a man who
was in his mid 40s or 50s, sorry.
He's been the Prophet alaihis salam mid 50s
when he came to Medina.
All his life, he'd
building up to the moment where he could
finally be called the king of this area.
Right? And just before this happened like maybe
a few months and everything is set up.
Just a few more loose ends to tie
up.
Muhammad salallahu alaihi wa sallam would come into
Medina
and
all of his plans are completely flushed down
the top. There was a there was a
crown being made for him. This is how
real this was.
They were weaving a crown. It was it
was prepared.
The crown had it it was ready
for him to wear at some point. And
then Rasulullah alaihis salam came in.
And that was gone.
So what do you do?
Now you couldn't oppose him openly.
People were astonished by what the prophet was
teaching.
People accepted Islam meaningfully.
So what he did was is he accepted
it superficially. He said, yeah. Okay.
And he would stand up by the way,
this is like a just to get a
little bit of a background. He
Right? You want to establish a little bit
of an upper hand that, you know, he's
speaking but it's still
me.
It's on my authority that
he left Ahmadiyyasal. He never said anything. Once
he took back a few 100
of
the
of the army on the Debulhad. Debulhad, they
went a 1,000. He took back 300 in
the midst of it. Aside from the people
he discouraged from leaving and didn't leave, he
brought back 300 In the middle of the
middle of war.
He's an act of treason basically. He never
held them to it. Once he did that,
the next month,
he stood up, the prophet told him, sit
down. Just sit down. Don't do it anymore.
You've lost that privilege. I was okay with
it. But, you know, you can't do that
anymore. You can't you can't leave us in
the middle of war. And you have
70
70 Muslims died that day.
Because of because of this act of treason
70, hamzab nab al mutbalib and musabib bin
umayr.
Great names fell on the day of Uhud.
Names that we would have loved to have
lived on for us to tell the stories
of. Imagine if I could tell you more
stories of Sayyidina Hamza on the day of
handak and the day of tibbuq, I would
have loved that. That would have been amazing.
To be able to tell you more about
Wasab al Umar, what he did after the
prophet alaihis salam passed away and how he
continued to That would be great, but these
people died. They died because of the act
of others.
It doesn't take away from the fact that
everyone passes away when Allah Subhanahu Wa Ta'ala
wants them to.
We accept that as a that's the maximum
of course.
You die when Allah Subhanahu Wa Ta'ala
even calls you to his kingdom and you're
done. But there are reasons for stuff and
those reasons have to be looked at. What
you're gonna look at the 35,000 people killed
in
that's how we're going to play this. And
then of course, khalas al'mohum, they died Allah
Subhanahu wa'ala called them to him and there
are martyrs, but there's there's someone who did
this.
Someone is responsible for this and they have
to be held responsible for it. And as
they pointed out, we're also gonna be in
a world doesn't work any other way. Alright.
So this way he
said Their plan was: Maybe stop giving your
wealth.
So one of
the hallmarks of a munafiq is someone who
holds back their wealth.
Holds back the money when they have it
and they can offer it and there's a
need for it.
So be careful.
This is going to be repeated again at
the end of the surah next week.
So if you want to go home and
read the rest of it, it's going to
repeat it again.
Why is what is what is why do
we use the word sadaqa?
The word sadaqa comes from the root of
sud, which is honesty.
Sadaqa is an act of truth.
It's an act of honesty.
So it's like are you Muslim? Yes, I'm
Muslim.
Prove it.
Prove it. Prove that you're honest. Prove that
you're actually Muslim.
The act of honesty, the action that will
prove your honesty
is giving your
taking out of your pocket and putting your
wealth. So it was called sadaqa. Like it
became like the actual meaning of anything that
you do that proves your honesty as a
Muslim that you're actually committed to this is
a sadaka. But we use it for the
most time, we use it to describe an
act of
money charity. Charity where you're giving something from
your wealth. Because
it's so common. Because giving wealth is such
a hard thing to do, especially this the
money you work for. You
spend
Put all this effort into into into bringing
it into bringing it into your home and
taking care of your family and yourself. You
take that wealth and you give it to
the sake of Allah. There's an act of
honesty, the act of truth. You're you're proving
that you are truthful.
So it's called sadaqa because of that. That's
why it's called sadaqa. The prophet alaihis salam
makes this even a little bit more complex
in the has hadith. Will sadaqa do what?
Burhan.
What is Burhan?
Burhan is evidence.
Burhan is clear evidence. Burhan is like, you
know, eye blinding evidence. That's what Burhan is.
Something that there's no it's not you know,
grade C or D evidence, it's grade A
evidence. It ends the conversation.
It ends the discussion altogether. Well, sadaqa2burhan
and giving a sadaqa is evidence of your
truthfulness
because you're putting your money where your mouth
is. Yeah, I believe in this and here's
my wealth. I have to support what I
say. So the hallmark of a munafiq in
the Quran is that
is they're not willing to give. They're not
willing to actually put their money where it's
needed.
When there are people who are in need,
they they they won't put it.
And they encourage others not to.
We're not gonna do it. Don't do it
here either.
Squeeze them a bit. Let them starve.
Let's see if we make it really difficult
for them whether they will leave him alayhi
salatu wa salam. And and,
someone who got up and and and disgruntled
suddenly and left upset.
They didn't. They
did not. Because they
they had experienced
something
that was so real
to them that there was no
experience in this life or in this world
that would ever cause them to not want
to be with him alayhis salatu wa sallam.
There's nothing that you could have done to
these people that would cause them to no
longer want to be with the prophet no
no longer want to be Muslim because of
what they experienced.
I can only imagine
how difficult it is to be a practicing
Muslim when you don't have that experience.
Like when you don't you're not able to
actually feel the way they felt or you're
not able to understand what that experience may
be and a person who lives their lives
as a Muslim
and do not understand what it means to
have that experience.
To feel his love alaihis salatu wa sallam,
to understand the profoundness of his teaching, to
be close to Allah
to feel part of this group.
I don't know how they hold on to
the deen for very long and I can't
imagine that that it is very pleasant.
I can't imagine to be pleasant, to hold
on to a set of rules
that don't offer you an experience that is
meaningful.
I'm just being very honest with you. I
can't understand how it works. How could you
hold on to a set of rules, a
bunch of do's and don'ts that don't offer
you experience that is meaningful to you?
I'm not saying that you should leave them
because they're not offering experience. I'm saying that
maybe you should look into this a little
bit more. Why am I not getting that
experience? Why am I not feel Why don't
I feel like they Why am I not
willing to walk
on
boiling sand until my toenails fall off and
eat leaf trees but not leave this side,
salallahu alayhi wa sallam.
I love this description.
They're in his vicinity.
You got there? You're with you're you're around
him alayhi salaam. Gotta stay. Are you gonna
leave that? Are you insane?
Of course not.
Even if you start even if I start
even if you boil, yeah, it doesn't matter.
I am with them, always with them.
And and that's just just that's just the
beauty of it. That's why the
aya continues.
Is
is
basically
a safe.
It's a it's a safe
is where
or the safes or where where you where
you,
where you put large amounts of or large
quantities of things. That's what the Khazina basically
is. And,
And
the treasures of the cosmos and the earth
belong to Allah Subhanahu Wa Ta'ala. Adar Prophet
Ali says salam tells us,
His Khazan are full.
They're full.
Whatever it is that you have, we'll run
out. What Allah subhanahu wa ta'ala has is
infinite.
It
takes
If every every one of you, the first
of you to the last of you,
the human of you and the jinn of
you,
all stood in one spot and each and
every one of them asked me for everything
they ever imagined and they dreamed for and
I gave each and every one of them
all that which
what they wanted.
It would take nothing away from what I
have
more than a needle
can take away from an ocean.
If you scoop water from an ocean with
a needle.
What do you what do you take away
from the ocean? How many scoops from the
ocean with that needle do you need to
do for the ocean to dry up?
Yeah?
If I'm going to go and I'm going
to dry up the the in the Pacific
so we can walk Kanye over to, I
need to I'm going to go dry it
up with a needle.
Scoop it from a needle.
My stupidity.
And there there there there there's no sense
in that.
But the problem of the is
they don't comprehend in-depth.
Is more specific than
alm is knowledge, is general knowing.
Fiqh is deep comprehension,
which is why we call it that. Like
when we talk about when we give a
course in fiqh,
it's not just general knowledge, it's specific knowledge,
it's very specific detailed knowledge of how to
do things regarding your active rituals, and your
finances, and you know, your relationships and all
the other aspects of life. So fiqh is
specific detailed knowledge that has evidence to support
it and you should learn it in some
degree
of clarity.
That's what fiqh means.
But they don't have fiqh. Why is he
saying that? Why not because
they have, like they have basic understanding that
they carry
wealth. Fiqh is to understand that yes, I
carry the wealth in my hands, but no
it's not mine.
And if Allah Subhanahu Wa Ta'ala wants my
wealth to be in someone else's hand, he
can get that wealth in someone else's hand.
And if Allah subhanahu wa ta'ala wants to
grant the one who has nothing
that which
is more than what I have and to
turn what I have into nothing, he can
do that. SubhanAllah, that's fiqh. That is
a deeper level of understanding things.
That requires fiqh. That what I have is
just it's very temporary.
I have it for just just for now,
just for a short period of time. It's
not guaranteed to stay with me. It's not
guaranteed to continue to have value. It's not
guaranteed to even have benefit for me.
There's no guarantee to any of this. That's
filk. And the one that I look at
today and I see has nothing and is
amounting to nothing will one day could one
day have be way more than I ever
thought was possible for myself or for them.
But
hypocrites, they don't understand this.
Because when they study their they're not studying
their deen. They don't understand. They're not trying
to understand. They're not trying. They're not trying
to actually comprehend what is it that Allah
Subhanahu Wa Ta'ala is explaining to them.
So this is what was said.
During this battle on the way back, this
is what Abdullah bin Ubay bin Sirul would
say with the Parsi around him
about the sahaba.
Now what he said would reach the ears
of the prophet alaihi salawat wa sallam and
the sahaba. Meaning he didn't say it in
a confound or confined,
Yanib
space. He didn't say just to a couple
of people. No. He said it publicly just
not to the prophet alaihis salatu wa sallam's
face.
He said it in a setting where it
was public. It wasn't just the Munafiqeen.
There were other people there too, and he
said it. Liathunafiqeen,
don't share your provision. Don't give anything to
those who are asking because the sa'aba
who some of them who ran out of
provision and were getting hungry and needed shoes
and needed they were asking, Can someone help
us? And he said, No, don't give them.
So that maybe they leave the side of
their prophet
Muhammad alaihis salatu wasallam.
So they went and said you Rasool Allah,
I said this
This is what he said. He said we
all heard it. He said it like he
didn't even try and hide it. It wasn't
like we were eavesdropping.
If you eavesdrop in Islam, Yani, what you
say doesn't mean anything. Your testimony is, is,
Yani,
is revoked, is rejected,
but he said it openly.
That's how and then prophet alaihis salam heard
this.
He's saying he's saying this now don't
give your wealth to the ones who are
around the prophet alaihis salam who are needing
who are needing that wealth, who have been
with him.
So that they may leave his side. So
that they it weakens his group alaihis salaatu
wa
alayhis salaam.
Never. Don't do this.
People will never say that Mohammed is kills
his own companions,
that Mohammed's
that Mohammed will assassinate one of his own
people or murder or execute one of his
own people. No. No. We're not doing this.
And this is what he maintained alaihis salatu
wasalam all throughout his life.
This never stopped being the case. He never
he never went back on this decision that
he made alayhis salatu wa sama. Alright. Do
we have a
oh no.
Isn't it later?
Alright.
I should've
I should keep track of time better.
Okay. So I'll prepare you for what's going
to come next.
He so he says this. Right? This is
a horrible This is a very bad thing
to say obviously. You can understand that this
is a hallmark of a munafiq for someone
who doesn't want to give their wealth for
the sake of Allah. That's how you know.
That's how you know. Ask yourself this question
all the time. When you have extra wealth,
are you giving it? Are you looking for
ways to use it to serve Allah Subh'anahu
Wa Ta'ala to serve Muslims or are you
holding on to it? If you have something
actually you're able to help and you're not
helping be careful. This is the mouse. This
is the number one
way to fit. This is how you know.
Don't give your wealth to the ones.
He said that and he of course expected
some retaliation,
Some some form of reprimand like he thought
he was going to be reprimanded by the
prophet alaihis sala. Something was something going to
happen. He was prepared for that. Nothing. The
prophet alaihis sala said absolutely nothing to him.
He acted like it wasn't said. He gave
to Salaam Hussein the next day as if
he didn't say that. So what happens to
those who are like that?
So this person felt like he could get
away with something say something different.
And an opportunity presented itself. So I can
imagine on the way back, they're starving, they're
hungry, they're thirsty, they're walking barefoot,
they're tired. This is this is a difficult
situation.
They come to a an oasis,
and there is
a a b'ir, there's a well in this
oasis.
The well has water in it and that's
hard to come by in the midst of
the desert. So they drop they start dropping
the buckets to take out the buckets. They're
trying to drink the water.
One guy shoves another guy who shoves a
third guy. There's some shoving and pushing going
around
and they fight.
And they say a few words they shouldn't
say.
And a little bit of a commotion begins.
And when this begins,
the mura'afikheem
jump on it. And they use this as
a leverage to to ruin to actually to
weaken this ummah further. And I'll tell you
the story of that insha Allah ta'ala in
more depth next week.
We'll start next week. It'll be Friday though.
It'll be an hour before Friday. So,
it'll be an hour before Maghrib. So, Maghrib
is around 8 20 or 8:30. So we'll
start around 7:20 or 7:30.
So you can bring your kids so your
kids it's before your kids go to sleep
because I want the youth to attend this
halakh if possible. We'll start next week in