Sunday Tafseer Halaqah Beginning of surat Al-Munafiqoon.
Date:
Channel: Adnan Rajeh
File Size: 62.94MB
Related
- Mirza Yawar Baig – Akhlaaq of the Ummati #26
- Bilal Philips – Attaining Inner Peace In Times Of Trials Uk
- Yasir Qadhi – Seerah – 77 The Conquest of Makkah Part 2
- Adnan Rashid – Unveiling the Muslim Civilisation #7
- Yahya Ibrahim – Tafseer Surat al Kauthar #4
- Hasan Ali – Reflecting on the names of Allah #01
- Haitham al-Haddad – Virtues of the first 10 days of Dhul Hijjah
AI Generated Summary ©
The Surahs of the Bible are a social contract between individuals and their society, with protecting privacy and finding faith in Islam. The importance of knowing deeds and negative consequences, as well as addressing issues with the Prophet's political and religious policies, including racism and racism within the community. Leadership and change in political and religious policies are necessary to solve the umGeneration problem.AI Generated Transcript ©
We start insha Allah ta'ala,
today with Surat Al Munafiqoon and this series
that we began
when we first opened wellness I started with
Surat Qaf. And the goal was to do
a tafsir from Qaf to Anas
which is what is called a mufasal in
the Quran, the comprehensive.
Where Allah subhanahu wa ta'ala summarizes or puts
together all of the concepts and values,
principles, and basic laws that he explains
in the first 26
Juzu of the Quran. So last 4 kind
of summarize and put it all together.
And,
this finale or this final piece, the comprehensive
of fasr from the is divided into 4
groups,
4 which is the 4 ajzah that they
are. Qaf to al hadeem, mujadilah to tahream,
mulk to mursalat, and then naba to an
naas. And the last jizzot has 4 groups
within its own self, but we'll talk about
that inshallah once we get to it. And
we covered the first jizzot, qaf to al
hadith,
and half of the the second one,
and we recite from Mujadila to Surat Al
Jumu'ah, which we finished right before
the month of Ramadan.
And this juzr that we're in, from Mujadra
to Tareem, this juzr,
it talks about
it's an organizational juzr. It talks about organizing
relationships.
All of the Surahs from Mujadra to Tahim
are Madani, all of them. All of them
were revealed in Madinah. Most of them were
late Madani Surahs. Most of them. Not all
of them. Most of them were late Madani
Surahs.
In contrast to
the one before, the juzid before, and the
2 juzids that are going to come later
that at the end are all early surahs.
All of them.
And then from basically,
most of them aside from maybe Surat Al
Bayinah and Surat Al Nasr, all of them
are Maqi and all of them are early
Maqi or mid Maqi.
So this Juz'ah kinda stands out a little
bit. It's a late
Sur late that was revealed to the prophet
within the last period of his life
as the, the the Islamic
state had already been established.
And of course, when you establish a state
and you have a country basically, there's a
lot that needs to be organized. So
these sur came to organize aspects
of human behavior and of societal behavior. So
Surat al Mujjarah talked about organizing
relations between individuals, Muslim individuals within the within
the within the society. It looked at spouses,
it looked at friends, it looked at the
relationship between followers and leaders and vice versa.
Surah Al Hajar looked at what citizenship means,
meaning the relationships that are based on citizenship.
Meaning, if you're living in the same country,
you have with you people who have the
same faith, you have people who have different
faith, you have people who agree with you,
disagree with you, you have early Muslims, you
have late Muslims, you have Mu'arijin, you have
Amsa, you have Fuqara, you have Ghaniyah, you
have people who have different backgrounds. So this
surah talked about the Asir, he did a
full tafsir a bit before.
Sultan Mtakhina talks about the relationships we have
with non Muslims.
The relationships Muslims have with non Muslims And
it divides the categories. There is
a
There is someone, there is a disbeliever who
in disbelief or belief, these aren't
words to to condemn people or it's not
curse it's not a curse word.
Means you're a disbeliever in something.
A Kafir means someone does not believe
in To a Christian person, I'm a Kafir
to him. And to someone, I'm a kafir
to him. It's not a curse word, I
just don't believe what he believes in. It's
a difference, it's a categorization.
So, there's a kafir harbihinir harbih. Harbih means
someone who was at war with you, someone
who was either
taking away your right, oppressing you, helping someone
oppress you, or someone who is taking away
your right of belief, and he does not
believe in your right to be to be
a Muslim.
If they're doing one of those three things,
then they're categorized as
as and those people you are commanded by
the Surah not to make them as your
allies.
Now, whether you end up in combat with
them or conflict with them or not, that's
a whole different story, that's not what this
Juzu is here to talk about, that's politics
and that was talked about in other parts
of the Quran. Here you're talking about you
don't make them your allies and if they
are not, I mean they are non Muslim,
they are disbelievers but they're not in conflict
with you, they have not oppressed you, they
don't stand by those who oppress you, they
have no interest in taking away your rights,
then
then
you show them the best of your of
your character and you are more than you're
beyond fair with them. You mean you're fair
and you're loving towards them. And that's what
the Surah talked about. So the Surah talked
about the social contract between
the Muslim individual and the group that the
Muslim is a part of.
And this is a really important one. Important
one, if you didn't listen to it, I
would advise you to go back and listen
to the videos because it's important. So what
the salve explains to us as individuals what
we owe the group. We owe the group,
we owe the society. It's a social contract.
Here's what you owe the group that you're
part of. And here's the
Here's the transaction that exists.
Allah subhanahu wa ta'ala. You offer this, Allah
subhanahu wa ta'ala offers you this in return
and this is how you serve the community
that you're a part of. So the jama'a
talks about leadership and we kind of concluded
with that right before Ramadan. And it's called
jumwa because that's what this minbar
was
designed for.
It was put in our deen so that
we have a forum or a sense of
leadership no matter what and where we are
living, when we are living or where we
are living or what's going on to us.
We always have a way to figure out
our next steps because we have some form
of leadership within our community.
The surah that we're going to read today
and the rest of the surah that we
have in the These are quite short. They're
either a page and a half or 2
pages.
And Surat Murafiqun
talks about exactly what the surah is named.
It talks about a it organizes our relationship
with a specific group of people in our
society.
Called them Murafi'oon.
And
1st of all before I can read any
of this, before we can even go through
it, we have to talk about what this
word means because it's a problem if you
don't understand what the word means and what
relationship we're going to have with it. Because
the surah goes right into dives right into
description
and then in terms of behavior. So we
have to understand what the word means first.
The word nafak
in Arabic means a tunnel,
right?
Nafak is a tunnel.
Anfaka is when you spend your wealth
So any word in Arabic, any,
any root in Arabic has a meaning
that every derivative
will have a piece of that meaning in
it. It's why you derive from it. So
the concept of the manafah
meaning there is something that you see and
something that you don't see.
So
the money you saw, now you don't see.
It's like you sent it in a tunnel.
You had it, now it's not there anymore.
Right? Al nifaq
is that there's something that you see and
there's something that's hidden that you don't see.
That's why it's called nifaq, hypocrisy, meaning we
don't know. You're showing me something, you're coming
and saying to
my face but then you're hiding something I
can't see, that I don't have the ability
It's beyond me, it's beyond. Nafakkha is what
it means. It's a you can see there's
an apparent peace but then there's something in
this tunnel, I don't know what's inside. I
don't have access to that. Anfaqa, I spent
the wealth, I don't know after it's gone,
it's gone. It's accepted, it's not accepted what
people did with it. I don't know. It's
beyond me. It disappears. That's the concept that
this word, the noonfaqaaf
when you put them together has. So the
munafiqun is a group of people within the
community
that cannot be
fully seen
because we cannot
actually
point them out. If you're not I can't
we can't we can't point at them. We
can't say here's the Muslim mumma. Here are
the Muslim Muslim what we need. Here are
the munafiqeen over here. Munafiqeen, put your hands
up, here we are over here. That doesn't
work because the munafiq is someone who's coming
and saying, La ilaha illallah Muhammad Rasool Allah
and he's attending the jama'ats or at least
some of them, right?
They are visibly Muslim
and they will state that upfront. No. There
No. There are no Munafiqeen
who will state that they're Munafiqeen. Right? That
doesn't doesn't exist. Someone who's doing that is
basically a disbeliever or he's mocking he's mocking
the faith, right? So the concept of nifaq
is an actually is not a visible a
visibility issue. It's an internal issue, right? That
has
real
impact on the status of the nation, the
status of people. For sure, it affects us
a lot. But it's an issue of spirituality,
it's an internal issue, it's not an external
one.
Are there external manifestations of it? Yes, for
sure.
Are there signs? Yes, for sure.
But there's no diagnostic criteria.
Alright?
I can't diagnose someone with Mi Faqah.
I can't say, Well, Fulan,
you meet the criteria checkbox.
Right?
And this wording that I gave at the
end is a collection of Amnis'a'i specifically. He
says
and this is even if the person prays
and fast and says and acts like Muslim,
if he has these 4, then this is
nifaq.
And if he has one of them then
you have a piece of nifaq in you.
Right? If the person when they speak, they
lie. And when they give a covenant, they
break it. And when they go into dispute,
they lose their ethics. They
they show fujur, meaning they treat people viciously.
Without Tum Al Khaim, they're entrusted with something,
they don't meet the
the, they don't fulfill whatever they were entrusted
with.
These these are all subjective.
No one can can can pinpoint them. They're
not designed for you to to point project
them towards other people.
They're designed for you to project them towards
yourself.
So that you can
figure out whether you are in a state
of nifaaq or not, so you can remove
yourself if you have any aspects of nifaaq
in you. So you ask yourself, Do I
when I speak, am I truthful? Why I'm
entrusted? Am I trustworthy?
When I give my word and I sign
a contract or I give my covenant, do
I fulfill it? When I dispute or I'm
in conflict with someone, do I hold on
to my ethics or do I lose it?
You have to ask those questions to yourself,
which is why you find that the suhabah
across
the board were always
afraid of being Munafiqeen.
They were constantly afraid of this peace.
It's what kept them up at night.
Ama'ih, one of them. Because the prophet alaihis
salatu wa sallam
wouldn't really point them out. Or if he
did,
it was only maybe 3 or 4 times
throughout the entirety of his life and it
was for a specific reason. Like people knew
that Abdullah ibn Ubayy bin Salul who is
going to be I want to say the
star, but the center of the stories of
this surah was a munafiq.
But did the Prophet alaihis salatu wa sallam
make a public statement that he was munafiq?
Did he?
No. Could the sahabah make a public statement
about him that he's munafiq? No. It was
just known internally
because he he left no way for you
to doubt it from what he from what
he did within his own life. Right? Yet
when he died, the Prophet alaihi sallahu alaihi
wa sallam went and prayed in his jannahs.
He was told not to afterwards.
But he did. His son, Abdullah ibn 'Abdulla'
who is the star, one of the stars
of the stories. You can say that word
because he was a great Sahabi Abdullah ibnu
Abdullah ibnu Abdi ibnu Bay ibn salul came
and told the Prophet You Rasulullah
my father died. I can never tell this
story. It's very emotional.
This young man, I mean, he has to
deal with the fact that his father is
this figure.
Right? Imagine that. Again, you have to deal
with the fact that your father is this
figure. He's this just figure that continuously
tried he tried to kill the prophet alaihis
salatu was salam, he brought armies to try
and destroy the Muslim. Like he didn't
everything evil that you could do he did.
And he is the son, and what is
he going to do? Right? And he's a
good Muslim. What are you going You're gonna
see, he does a few things but Now
he's dead and when at death, SubhanAllah,
yeah, things change. The moment someone dies, yeah,
a lot has dropped. A lot of the,
atrocities and the grudges and they're all they
said they're dropped. And he asked the prophet
and the prophet could not help himself.
He couldn't break the heart of this young
sahab, he said, Halder, of course I'll come.
And he came and he put his burba
in the grave of this man, and he
prayed for him. And And Umar is telling
him, You Rasulullah, what are you doing?
You stood there counting, you did this, and
this, and this, and this, and this, and
this.
Be quiet, Umar. Maybe Allah will grant him
forgiveness. No
one can do what he did alaihis salam.
Honestly, no one can do what he did.
Anyways, but this is He was told not
to afterwards. He could have been told not
to do it right before, but then I
wouldn't have the story to share with you.
I wouldn't I couldn't share the story with
you of his compassion and his love alaihis
salatu wa salam. But he did. He went,
he did all this and I'll talk about
that in detail towards the end of the
surah.
But all the sahaba had that fear. So
when you study for example the story of
Ka'ab ibn Malik during the Gaza of Tabuk,
he has a wording, til Bukhari, because the
story is his story of when he held
But when he talks about being held back
or staying back,
he would say
his wording is
in in
it hurt me when I was walking around
Madinah that I saw one of 2 people.
Either someone who has a very good reason
for not to be either very old or
is crippled, disabled or someone who was extremely
ill or someone who's very poor, that was
in debt, could could not afford to go,
someone who had a clear, yeah,
a reasonable, acceptable, valid excuse, or someone who
is a
Someone who is a hypocrite, who is covered
in hypocrisy, everyone knows.
Again, it's not said
because that's a statement that you have to
defend and you have to prove and you
can't.
Because like I said the word Munafiq means
what's being shown is different than what's being
hidden
and you can only judge as a Muslim.
By what is being shown.
Fil dunya, there's only 2 types of people
for us. It's very simple. There's Mu'min,
Muslim and there's Kaafir. That's it.
Very simple. Either a believer,
disbelieve. Disbelievers,
we have
those who are have kitab, meaning they have
a law.
We see them those who have a book
of a law of some sort, they have
religion. Those who don't
and those who are harabi, those who fight
us, those who are oppressing us. Right? And
these are not based on spiritual statuses. These
are based on apparent statuses, meaning someone who
is bearing arms trying to kill me. That's
one category.
Someone who has their own law, meaning they
follow a law, they have their own set
of rules that they live by versus those
who are disbelievers but they don't. They they
it's it's it's it's anarchy or it's chaotic,
I mean, or it's unorganized or uncivilized. Right?
Nifaqa is not one of them.
Like you can go back and you can
study the books of all scholars if you
want to do like a There's no You
can't in dunya say that one of the
categories is a munafiq.
We know they're there,
but we don't have it as a category
that is identifiable.
I cannot identify this group and say, okay,
this is the I can't.
The categories are very different.
The way more,
way more types of people.
It's much more Yeah, much more diverse because
that's where the reality of things become apparent
and Allah subhanahu wa ta'ala categorizes and there's
Muslim and there is Mu'min and there is
Munafiq and there's Ushab Aliamin and there's Nukar
Rabin and
there's someone who didn't get the dawah appropriately
and there's someone who was a Mu'head but
didn't actually believe in a prophet and there's
someone who was they never received any form
of revelation, someone who received it wrong, someone
who looked for haqqan and couldn't find it,
and someone who who was given haqq and
refused it, and someone There's a lot of
categories
and Allah subhanahu wa ta'ala that's why we
are judged individually
because you can't have these broad strokes. There's
no checkbox, you know, because there's not a
bunch of checkbox. Alright. If you were this,
stand to the right. If you were this,
stand to the left and that No. It's
just 1 by 1, you come and you
stand, you read your book, you tell your
story. Tell your story, we'll we'll figure out
what you were based on the details of
your story.
So you can say whatever you want.
You have to prove what it is that
you claim through your story and that's what
the Surat Mutl al Khirkun kind of explains
to us and make sure it's very clear
that that is the case.
So that's the kind of the premise that
I wanted to use before we start reading
these, you know, these verses that they are
a group
that exist amongst us
where they show differently they show that which
is different from what they hide. We cannot
identify them by pointing fingers even if the
prophet
in many Hadith and he gave us
and there's an abundance and I've done a
series, I think maybe 8, 9. 9 hadith.
You have to categorize these series so I
can use them. Like I did khawata after
I show where I narrated maybe 10 hadith
about nifaq and I explained this in some
degree of detail. When he used zaniyah salatu
with some descriptions, but those descriptions are not
there for us to project upon other people,
They are there to project upon ourselves to
make sure that we are not that, which
is exactly what this girl is going to
do. So we're gonna start reciting InshaAllah Ta'ala
and
it'll establish for us what I'm trying to
explain to you right off the bat and
you'll find that all of this will make
sense as we read together. So we'll start
from Ayah, from the beginning of Surat Al
Khirkuhun, page 554.
If you have a Madani print of the
Quran.
If you don't, I don't know where to
for you to look. I think the number
of the surah, what is the
I should know the number of this but
I don't. Is it 63 or 63? Very
good.
So just as a reminder since we're coming
after, you know, maybe a 5 or 6
week break.
Every time you see a med In the
word
for example, you see a little bit
of a med like a cowboy hat on
the top of an alif. So every time
you see 1, it's a 4 count. So
you just do 4 counts. Alright? And then
I'll tell you when it's gonna be 6.
So in which
is
which is what we're using to recite.
This is the that's the qira'ah that this
this Quran is
designed to accommodate and what I'm reading through.
Then we do it when you see that
med, it's either 4 or it's 6.
Some scholars can use say they will tell
you either 5 or 6, but the more
prominent positions either 4 or 6. So the
majority of them, 95% will be 4 counts
and there's a couple that'll be 6 and
I'll tell you beforehand. This is gonna be
a 6 count. I'll tell you why. And
it's worth your while in your life at
least one at some point, just for one
time to go through a basic Teju id
study where you just get a basic understanding
of these symbols and what they mean just
though you have a little bit more literacy
when you're trying to recite the Quran and
trying to recite it correctly the way the
prophet alaihis salatu wasallam taught it. Alright.
So be careful.
Alright. Nashhadu
innaqah. It's not Nashhadu annaqah and I'll explain
to you why in a moment.
So, he starts out, Subhanu wa Ta'ala, by
saying to the Prophet
and it's always an interesting you always know
this tool is going to be filled with
stories
and filled with dynamics when the when it
starts by Allah talking to the Prophet
specifically.
When Allah
is directing whatever is being said immediately, direct
it to the Prophet
We know there's going to be a lot
of dynamics because there's something that happened. And
of course he'll explain to us Nifaq through
a number of incidents that occurred during a
specific year. I'll tell you the details of
those years once we come closer to the
actual story.
But here's he's giving a little bit of
background.
He said, Allah subhanahu wa ta'ala is saying,
when
something comes to you you, when they come
to you, when the come to you.
This is not
speaking about a specific incident, this is in
general. Saying, when they come to you, what
they say? This is what they say.
We bear witness.
What do we bear witness? So
the reason it's not An naka So the
way Arabic works,
the An naka or Innaka is based on
whether it's beginning of sentence or mid sentence.
And this is oversimplifying
a much more complicated
grammatical
concept, but I'm gonna make it simple and
Sheikh Al Jannah Bilbula is not here so
he doesn't look at me funny. It's very
I'm simplifying something that's very much more complicated.
But in general, Inaka and Anaka,
beginning of sentence, you always start with Inaka.
You always say Inna. Beginning
of
In the middle of a sentence it will
be Anneka.
So here
is they said,
sorry.
So it's the middle of a sentence. Yeah,
it's
because what he's trying to say is like
2 dots
quotation,
right?
They say, We bear witness.
Okay. What do you bear witness for? So
subhanAllah,
because he put
this small change, there's something now that is
deleted, that is understood through context. Meaning,
They say, We bear witness. And someone said,
What do you bear witness to? And they
said, Innaq Al Rasulullah.
Understand?
But this is
that wouldn't apply.
We bear witness that you are the Prophet
or the Messenger of Allah. But he said,
so this means that they said, we bear
witness and someone said and that is deleted
but understood through context, What is it that
you bear witness to? And they
said, indeed you are the prophet of Allah,
the Messenger of Allah Subha. Why? To establish
that this was not something said in passing.
To establish
that this witness bearing, that this testimony was
something that happened appropriately.
They sat down, they bore witness, they bear
witness, the person asked them what it was
specifically, and they said very clearly what it
was.
To establish the clarity of this testimony that
was given.
And then he puts this terrifying
between parenthesis
piece of the verse before he tells us
the last one.
So let's jump to the last one to
understand what I mean. The last one. Right?
And Allah bears witness.
Again, same thing, He bears witness. What you
bear witness to, You
Rabb? Indeed, the hypocrites
are liars.
He emphasized it with
and then he emphasizes it with the lamb
before
this this lamb is the lamb of tawkid.
It's a lamb that just its purpose, its
sole purpose is to extra emphasize that indeed
they are for sure beyond the shadow of
a doubt liars.
Right? So it's just establishing this this back
and forth conversation.
So that's pretty clear. They came,
we all accept this peace. Nashhadu,
we bear witness. What?
That's what they're bearing witness to. They're saying,
We believe that you are the Messenger, the
Prophet of Allah. And Allah is saying, I
bear witness,
you are a liar.
And up to this is clear because that's
what Abi Faf is. The scary piece is
what's in the middle.
He says
and Allah knows
what is it that you know You Allah.
Indeed you are His Prophet.
Okay. Sometimes we are misled
to think
that what our testimonies
matter
and affect reality.
They don't.
They don't.
You see it is La Illaha illallah.
Whether the whole world
stands up together and says La Illaha illallah
or the whole world stands up together and
says there is no God at all.
It makes no difference at all to the
reality
of La Illaha illallah.
It doesn't change anything.
My testimony
does not mean anything to the reality of
the world. It doesn't mean anything.
It doesn't affect Allah subhanahu wa ta'ala and
it doesn't affect his status, doesn't affect his
strength, doesn't affect his does not affect,
his grandness and his magnificence, does not affect
the Prophet alaihis. It doesn't affect anything.
It's for me.
So once you say, Ashad Allah Illaha illallah,
you are making
a claim.
That is the truth. That's the truth.
You like it, you don't like it. That's
the truth. People accept it, they don't accept.
That is the truth.
You know,
you're just making a claim.
You're just claiming
that you believe and accept
that he is the Prophet of Allah Sallallahu
alaihi wasallab I Ismaili. So he said, they
said, Nashhadoo.
We bear witness and their testimony is Innaqar
Rasulullah.
So Allah says, and Allah knows whether they
testify or they don't. Innaqal Rasoolullah, you're indeed
His Prophet.
They testify that you're His Prophet, you're His
Prophet. They don't testify that you're his prophet,
you're his prophet. People accept you as his
prophet, then you're his prophet. People don't accept
you as his prophet, you're still his prophet.
Makes no difference. Makes no difference.
So this testimony had nothing to do with
him alaihis salatu wa sallam. Has everything to
do with them.
Are you saying the problem here?
Have you come to the conclusion yourself?
What do you testify? What is your testimony?
Is your testimony any different than theirs?
Is my testimony any different than theirs? Anaashhad
and nahoorasurullah
salallahu alayhi wa sallam That's my testimony.
That's my testimony. Is it different like did
they make a testimony that is unacceptable?
That is incomplete?
That is problematic? No.
What you testify?
Speaking to the Prophet
if the Quran come to you. They came
Actually,
their testimony
theoretically
way better than mine.
Theoretically,
apparently better than mine. Why?
They went to him
When did you go to him? You sat
in front of his
You sat in front of him
You shook his hand
You looked him in the eyes, he looked
you in the eyes and he said,
You got that? No, you didn't. Your testimony
is virtual.
Your testimony is farther away, farther away in
distance,
farther away in time.
Their testimony was right there, right then in
front of him speaking to him.
Theoretically speaking it's a better testimony.
They're bearing witness in a better way because
the right by being a day alayhis salatu
was salam.
And Allah says,
and Allah himself, he bears witness.
What You Rabb?
The hypocrites are liars.
They are lying. They don't they don't believe
it.
But they came and they bore witness. Yeah,
I know.
They don't mean
it. And this is where
where we have where your
fear should kick in a little bit.
If I've told you that there's no way
to identify a munafiq,
we can't point them out as a part
of our society and say, Okay, here are
the munafiqeen and here are the No, we
can't do that. And no munafiq walks around
saying,
No, no one does that.
Then what is it to say that
I'm not one of them? May Allah Subhanahu
Wa Ta'ala protect all of us. Say I'mi.
What's to say?
Exactly. Which is why the sahaba all their
lives that's what they were scared of. Mas'i
said, nawal khabab
and I can use this word very comfortably
because he harassed Hudayfa Biliamat He harassed him.
Hudayfah
He was the holder of his secrets. He's
the keeper of the secrets of the prophet
alaihi wa sallahu alaihi wa sallam. What was
the secrets that he kept?
He kept 2 things. He kept the the
some of the information about fitan, about what
was going to happen later, meaning certain
controversies that were going to come later in
the life of the Muslim Ummah. He shared
very few of them. That's why
when we talk about the end of time,
a hadith that are not narrated by Khudayfa,
I usually step away from and hold off
before I
authenticate because no one knew exactly more than
him. He knew He was he was
entrusted with these this information and he was
entrusted with the names of the munafiqeen.
So that when he passed away
because all the munafiqeen, he told he would
speak and say, look, if you're a munafiq,
I know who you are because Allah subhanahu
wa'ala told me. I won't expose you, but
I know who you are.
So don't try any funny business. So Al
Mu Nafiqeen were quiet. They wouldn't dare come
and act like they were something aside from
what they were. Right? Because they knew that
they weren't they weren't actually adhering. They weren't
actually falling. They were actually trying. They weren't
actually doing what they were supposed to do.
But But when he dies when he passes
away alaihis salatu wa sallam, now now it's
fair game. So to protect the ummah from
having a Munafiq stand on the member or
a Munafiq lead them, Hudayba was around. Hudayfa
knew who they were.
So
they wouldn't move because if they were to
move he would just say, No, no, no,
no. You're on my list.
You're on my list. Don't waste your time.
So Khalil Al Khattab would watch when someone
passed away to see if Khadifa goes to
his janazah or not.
Now you have to go. You don't know
so you go to every Muslim's janaza. But
Khadaifa
because he knew he has to follow the
Ayah. وَالَاُمُ عَلِيهِهِم. He has to follow that
verse because he knows. He knows exactly what
the word after this. He was told. So
he's not allowed, he's not promised to go
on a janazah of someone that he knew.
So Umar Khattab would watch
to see, Did he go or did he
not go? To kind of know what the
person's status is. He would harass him. What
would he harass him about? He would say,
Yeah, yeah, yeah.
I'm
one of them.
Imagine,
He walks behind him in the alleys of
Madina
calling upon Khudaifah saying, Ana minhum Assamani rasulullah
Sallallahu Alaihi wa Salamu Alaihi wa Salamu Alaihi
wa Salamani rasulullah Did he call me amongst
them?
Ajidu Omar
Every time I open, I walk through a
door. I leave, I enter, I find him
in my face. Am I one of them?
I am entrusted with information. Leave me alone.
Leave me. I cannot do this.
He kept on doing this to him.
He he finally came.
I'm going to tell you and I will
never say another word until the day I
die. And he actually moved out he lived
in Medina out the outskirts. He stopped living
inside. He couldn't live anymore.
He did not call you amongst them
And he cried until he almost died.
He almost died.
This is These are the saliheen and these
are the people who understand what this book
was teaching. That's how they were.
None of them were in any form or
any degree
of comfort with their status.
None of them were. You want to take
We can take them 1 by 1. We
can take Abu Bakr and we can take
Usman, and we can take Ali. Imam
Ali We can take We can take
Abdullah ibn Mas'ud, we can take Zubairn Nawal
Al Talha, we can take all of the
great names of Islamic law, all of them.
And you look at their lives, they were
in crippling fear,
crippling fear
that they were going to be told that
everything you do was worth nothing because you
were all along and established
for them through their behaviors and through their
mistakes and shortcomings.
This is how they live their lives.
We don't I am not aware
of any of
the high ranked sahaba or high ranked dabi'in
or imams or sali'in of our nation, of
our history
that was in a status
of comfort and relaxation of being on the
right side of things.
Now I'm doing fine. I've been praying every
prayer for years now.
I sit up here, I could talk about
the Quran all day long. I've been doing
this for you. Of course, I'm gonna be
well. I'm not aware of any of them
like that.
That's actually one of the signs of nifaq.
One of the signs of nifaq even though
we can't use to identify people is being
in a position of comfort towards your akhir.
And you're good. You're gonna be fine.
No need no reason to fear. No reason
to be worried about what may happen later.
They're worried about their dunya and they don't
worry about Tarahil. That's one of
the kind of the cardinal hallmark signs of
of nifaq.
Because if you understand how this deen works,
I don't know.
How many of you can,
you know, can, can testify to the number
of deeds they've done that have been accepted?
1, can
you swear to 1?
Can you swear about one deed that you've
done in your life being accepted? One of
them. Just one.
No. You can't. And you never will. And
you will leave this world and you'll never
be able to
say with full confidence
that you did something and that Allah Subhana
Wa Ta'ala accepted it. So imagine that. Imagine
coming to Allah Subhanahu wa'ala with not one
deed verified
that was accepted.
What could possibly give you comfort in the
outcome?
Everything is pending.
Everything is pen everything. The whole list from
a to zed is pending.
And it will not be verified until the
day of judgement itself. So you have no
idea.
So
there's no there's no reason. There's no there's
no logic in being comfortable.
That that concept, the understanding comes from a
place of lack of knowledge.
Of lack
of realism. You don't have the right understanding
of
it. So we say nashhadu innaka You Rasulullah
You Rasulullah Sallallahu Alaihi Wasallam Isallai
And Allah knows so you know
there's no favor.
We're not doing anyone a favor by doing
this. He knows that's the reality, that's the
truth. The question is what does Allah subhanahu
wa ta'ala bear witness to?
For them
is what he bear he bore witness to.
What does He bear witness to regarding us?
What does He say about me?
That's going to be established through your life.
That's why your life, that's where you're gonna
live. That's where you're going
to do
things. In Fatiha, in Suratul
in collection of a Muslim,
the Prophet Alaihi Wasallam says,
There's a beautiful Hadeen on Muslim where wherever
you say something Surat Al Fatiha you reciting
Allah Subhanahu Wa'ala responds to you right?
My my servant has, praised me.
My my servant has glorified me.
You and only you whom we serve. It's
you and only you whom we seek aid
from.
This is between me and you. It's between
me, my servant and I. Meaning this has
yet to be proven.
There's not been it's not proven yet. Yom
Mir khela will we'll
see. That's what you're saying? Yes. Okay. We'll
see.
We'll see. I don't know. That's what you're
saying. I don't need you to say. It's
not like you're giving me anything by saying
it. It's not a vote, Yaqi.
It's not a vote. You're not voting someone
in. This is the reality. Fu la ilaha
illallah. Whether you say it, you're just joining
the rest of the universe, you're just lucky
to have access to this word, you understand
it, you're lucky that you're that you have
you are granted the ability to understand it.
It's a blessing, it's the biggest blessing of
all. It's a blessing that requires gratitude, that
requires a lifetime of, of of of showing
gratitude for.
But it's something that you have to prove.
You have to prove it.
You believe in la ilaha illallah? Prove
it. Prove it. Let let your book when
you read it, your milkim, approve. Oh, this
is the life of someone who yes believed
in Allah. Oh, I can see. Oh, this
person totally believed in Allah. Look how they
fear they were Look at their ethics and
their morals, how they treated people. How they
always thought about, you know, milqiama, about akhir,
about yanibhisab,
and about being held accountable, and about You
could see in every every step, but then
since other
people being their books like ah I don't
know. This is a very
this this the whoever wrote this book. Yeah
no That's the problem.
That's why this is a scary piece.
Allah knows. He doesn't need to make this
testimony.
They're just making it for themselves and Allah
bears
he bears witness that they are lying.
May Allah subhanahu protect us from being amongst
these people. He'll recite the verse after.
So watch out. Is a 4 is again
that that you can see the is a
is a 4 count as well.
So he describes them subhanahu wa ta'ala a
little bit more called ittakadu
aima nahum they ittakadu is when you take
something as something.
So Allah subhanahu took Ibrahim as Al Khaleel
or his his close,
his close companion,
and with
a with some, flexibility in translation of the
word because Khalil is a word that's hard
to translate into English, honestly.
Is when you take something as something.
You you declare it declare it being something
that it may it has the possibility of
being and it has the possibility of not
being. Right?
So They took their oaths. Is
the plural of
and is the right hand but also what
it means here is an oath. It's when
you put your hand up and you swear,
you put down the muslaf and you take
an oath. And the oath that he's referring
here
referring to here
is the oath that we just talked about
in the first verse.
What you bear witness to and
they gave their oath. In nakar Rasulullah, we
swear you are the prophet of Allah subhanahu
wa ta'ala. That's the oath that's being referred
to here.
So, They took these oaths that they made,
these testimonies
that they made.
Barriers.
So, the same thing in Arabic, if you
take
the roots,
right?
From it you have the concept of junun,
right?
You lose your mind. Why? Because now there's
a barrier in front
of your intellect. Like there's a barrier between
you and
your and your and your brain, like you
can't think straight anymore.
And jinn are called that because it's a
barrier. We can't see them.
There's a barrier between us and them and
we don't have the It's a different realm.
We don't have access to to There's a
barrier.
In junna is an actual barrier,
right? It's a As if
When now the the, the night to put
a barrier between him and seeing the sky.
He's no longer he has no longer access
to seeing what he was seeing before. He
was able to see any a star or
a
planet.
They took their iman, their,
their oaths, jannah as barriers.
What do you mean?
So it's a barrier but here what he's
referring to is a protection.
It's a barrier to protect themselves.
Because they don't want to be seen as
misbelievers.
But at the same time, they don't really
want to do all the stuff. Like there's
a big buy in to becoming a Muslim,
right? It's a huge buy in, wallahi. If
you think about it, like it's not cheap
to be Muslim. It it it it it
it it it it's quite expensive. I'm not
talking about money wise, it's a lot of
work. It's a huge buy in, like a
bunch of stuff that you have to accept,
a lot of a lot of behaviors that
you have to modify, a lot of changes
that I have to you have to hold
on to certain ethics and principles, you have
to and values and live in a certain
way and it's been Like it's not it's
not a simple thing.
There's a lot that comes with it. It's
a it's a big buy in. So they
don't want the buy in. They just want
the perks.
They want the perk. They just want the
benefits of being Muslim. Because there's a benefit.
There's a lot of benefit to being a
part of a functional Muslim community. Community and
take the word functional. Put a couple of
lines into that one,
A functional Muslim community. There's a lot of
perks.
You are the social security that you had
1400 years ago before
we had social security as
a concept that existed in countries.
There was sadaqat, and there was zakat, and
there was malaamim,
and there was faith There was a lot
of ways for you to make sure you
were taken care of. You're not gonna starve.
You were protected.
You were protected well. As a Muslim, you
were protected financially, you were protected socially, you're
part The perks of being a part of
this community were you had a lot of
support, you are a part of a larger
group, they took care of you financially, socially,
the Yeah. I mean you want to get
married, you get married, you know, your house
It was easy. As a Muslim, you're immediately
incorporated in the work and you had a
say
If you were living back at the time
of the Prophet alaihis salaam during these verses,
you had no say in in anything unless
you were a a leader who would establish
himself
by clawing his way to the top,
literally clawing his way to the top of
the tribe, you had no say.
Yeah. Unless you're a counselor. Any counselors, they
just offered advice. They had real no real
legislation
authority.
But in the Prophet
they did. As a Muslim you had now
authority, you could vote, you could change things,
you can make decisions,
you had actual impact on how things were
going to run. It's unheard of. And the
concept of shura was So there's all the
perks of being a Muslim.
Financial,
social,
military,
political,
but the buy in is heavy. So they
use these oaths by saying, We swear in
Nakkar Rasulullah
as protection.
So that they could do whatever they wanted
and not be questioned.
Because if you are a disbeliever during the
time of the prophet alaihis salatu wa sallam,
you have to establish what you were.
So what what are you?
What law do you follow? Like what's your
ethical
standard? What's your moral compass? What are the
rules that you live by? And then you're
held to them and you're held to those
rules. So you don't have as much flexibility
because
ethically
But these people wouldn't. They would say
and do whatever they wanted.
They'd use that as a protection and then
they use that as means. Fasadu is to
turn away from the way of Allah Subhanahu
Wa Ta'ala, Fasadu. Some scholars, some of Fasileen,
they look at the word Fasadu and they
use it as something that affects others.
I mean they turned away others from the
way of Allah. Sabeel led the way of
Allah Subhila SubhanaHu Wa Ta'la. But more what's
more
appropriate or correct in understanding this is that
it's not actually
talking about others, talking about themselves.
Means they turned themselves away, like they turned
away by doing that from the way of
Allah Subhanahu Wa Ta'ala. I mean they used
their oath of testimony
as protection
to hide what they actually wanted to do.
They said because that's how it is in
Islam, I accept your wahir. I wish we
could all just
understand how important this piece is because a
lot of us don't I accept your wahir,
your appear. Whatever it is you give me,
I take.
I have no reason, I have no right
to question your intentions or to question your
spirituality or what you actually I have no
right to do that. Whatever you give me
is what I take and I accept.
It doesn't mean that I that I lack
wisdom or that I'm not cautious or that
I do not no. It just means that
I don't have the ability to
to exclude you or remove you based on
a behavior that I don't like because I'm
going to assume something bad about you.
I don't have the right to do that.
This is a big part of understanding what
our deen is about. It's very very important.
And the more I have these discussions, the
the more I find out that we are
not,
we don't understand this well. And muslims actually
are, you know, a lot of people
will very vocally say, No, I don't agree
with it. It's a problem for you not
to agree with this, please. You are you
are You're obligated to accept the wahir of
people, whatever it is that they offer as
their as as what they're showing. You are
not in a position to judge people's intentions.
Yaqi, you don't know.
You don't know what's happening inside your own
self.
You don't know what's happening inside of you
for you to know what's happening inside of
me or anyone else. You can barely understand
your own nafs
and the intentions
and the motives
of your own nafs, so what it wants
and why it is that you want what
you want and whether you want it for
the right reason or not. This is something
you will spend the rest of your life
trying to figure out
and you'll continue or else it makes no
sense for the sahaba to do what I
explained at the beginning of this halaqa.
When I told you the suhaba we're afraid,
right?
You should unless you understand what I'm talking
about wonder why that makes no sense. Why
would Umar ibn Khabla be afraid? He knows
what he Yeah.
They all understood that you can't really fully
always know
because this is complicated.
The nafs is powerful and it has motives
and will try to shove in a little
bit of hasad, a little bit of abriya,
a little bit of self serving, self
something for itself and then ruin your intention,
ruin your deed, and and have you do
it for the wrong reason and then there's
no
So you have to be aware that it's
complicated on the inside of your own rib
cage.
Like it's inside of you, it's complicated. You
have to continuously be filtering through stuff. Did
I do this right? Do I have the
right understanding? Did I make a mistake? Am
I missing something?
So if I don't know what's happening inside
of me and I am completely
in an ongoing fashion.
Holding myself accountable
and being aware and trying to be aware.
I don't have What access do I have
to you? What did I see? A smirk?
A body language gesture? I'm gonna break you
down.
I'm gonna break you down as a person
by one thing you did.
We do it all the time by the
way.
All the time.
He walks in and he says something. He's
this. He's arrogant. He's full of himself. What
do you know of this, sir? You just
took a human being. A a full human
being with a history and a childhood and
struggles and tires and problems and moments of
happiness and moments of sorrow and fears and
hopes and dreams and you broke them down
to one word based on what
Do you like people doing that to you?
Are you okay with someone judging you like
that when they first No, you're not.
You're not. Why do it to others? It's
easy. That's why. It's easy.
It lessens the complications
of life or the com If I can
just,
maybe generalize on a full group. Now they're
all
this.
Falas. I don't have to worry about them
anymore. 'Punan' is this. I don't have to
think about them anymore. You don't have to
worry about what he says, what he wants
because I've already categorized him as evil or
deviated
or munafiq maybe.
Muslieb, this is muslieb
because we don't understand what we're saying.
Be very careful.
They took their oaths that they made as
buried protections. Fafaddu an Sabeelah so they could
continue to turn away from the way of
Allah Allah but protected by doing so.
Indeed, It is horrible.
Is something bad. Saa, it
is ongoingly bad, it is ongoingly evil or
harmful.
All that which they were doing,
meaning giving the testimony
in an untruthful matter and then using that
testimony as a protection so they can continue
to turn away, fasaddu turn away from the
way of Allah Allah or turn their backs
to the way of Allah subhanahu wa ta'ala.
We should be less interested
in whether someone's a munafiq or not and
more interested in what they do.
You see, the Ayah gave us the the
answer.
What is Sayyid is
is that which they did.
I don't need to waste a moment of
my time trying to judge your intention.
All I need is what you did
and how it was done because that's objective.
That is just information that is in front
of me. Let's see what you did. Does
that add up to something that is helpful?
How it was done? Does that add up
to something? Does it meet the ethical criteria
that we have? Does it meet the appropriate
Are you doing Are you prioritizing
things correctly?
That's what I need to be focused on.
Is what your your product, your produce. What
did you make? What did you say? What
did you do? What did you That that
I focus on that. I critique that. I'm
not interested in why you did it. I'm
not interested in what was inside your heart.
I don't know. I don't know. I have
no access to that and that's not my
business. My business is to look at the
at the end result, at the action itself.
And that's what he's going to focus here
for us to make sure that we look
at that piece, that
being able to differentiate and how we view
the world and how we understand it.
There's a big deal but a lot of
us don't
we don't do a good job at this.
It's too much,
too many, too many assumptions
going around.
People people invest a lot of time in
in assuming people's intentions and why they do
what they do when it's up. So it's
very harmful. It's very harmful for yourself.
It's harmful for you to be assuming other
people's intentions all the time. Right?
It's not good. You look at you look
at, objective. Give me the evidence,
like act like an investigator, show me evidence,
show me proof, show me something that can
stand in a court of law. If I
stand
can I defend this? Can I prove this?
Is there evidence to prove Is there enough
evidence to prove that this was done? If
there isn't then I have to be careful.
And what I say because when you make
an assumption about someone, it's a dangerous thing
to do.
So explain Subhanahu Wa Ta'ala.
So
here is
not what I is not the deep decree
of iman. Here, it's just in contrast to
kufr.
So the word iman, the word Islam, they're
versatile in the Quran. They're used with different
premises, like they're used differently, They're not always
used with the same meaning. Sometimes they're used
in a vertical manner.
Sometimes they're used in a horizontal manner.
Sometimes they're used interchangeably.
Sometimes they're used
as practice and theology. So it depends on
the context and what's being used. And
usually through the context you're able to figure
this out. So here,
he's not
looking at iman as a higher degree
of a higher state of belief meaning Islam
being the basic and then iman as the
more deeper one. No. Here he's talking about
iman as something
in contrast to to disbelief. Meaning I believe
or disbelief.
That is because the reason that they they
did this,
the reason that, they ended up in this
situation
where Allah is testifying that they are liars,
where they are turning themselves away from
the teachings of Allah, and all that they're
doing is rejected and is wrong,
when they use that testimony as a protection.
Why this happened?
Because
they entered Islam
and then they left Islam.
But now you're confused
like how did they kafaroo. We're calling the
Muslims and we're saying, Yeah, kafaroo as in
internally,
As in in Allah subhanahu wa ta'ala's eyes
not in mine.
Kafaroo as in something they did internally
when they decide that decided that they were
going to give the testimony
and not fulfill the actual buy in peace.
When they were gonna say la ilaha illa
Muhammad rasul wa and not fulfill any of
what that is going to require.
What does it require? Like it
and you say it, you're given a sheet
of this is what this is what it
requires for you to prove this, for this
to be real, you have to fulfill this
and you're not So to Allah subhanahu wa
ta'ala that is an act of kufuq when
you say no. To me, no.
As long as you say
and you continue to believe in the basics,
meaning you claim the Quran, the book of
Allah, you accept the prophecy of Muhammad Al
Hisrilla to Islam, you're not rejecting anything that
is known, malum minadeem al burura, anything that
is clearly known to be a part of
Islamic theology, then I have no reason I
don't have the right to question or I
don't have the right to assume something. I
can question your behaviors for sure, but I
can't assume anything. But Allah is saying, The
reason is the aamanu, they entered Islam, they
were granted this gift
of entering.
And they left with their with what they
decided to do internally.
What happened?
It was something stamped
or something is covered.
The is printing.
Yeah.
Is when you when you cover something with
something else.
That's what
means.
Meaning their hearts and their hearts here are
not we're not talking about their physical
pump. We're talking about their subconsciousness.
The part of you that allows you to
make decisions. The one that cakes in all
of the values and the morals and the
beliefs and the concepts and it mixes them
all together, allows you to have output that
is in one direction or the other. That
part of you that part
It was covered
meaning the light of this of this deen,
the light of Allah Subhanahu Wa Ta'ala's words,
his teaching subhanahu wa ta'ala can't penetrate anymore.
It doesn't reach the Qalb anymore, Khalas.
They took it's really it's an interesting concept
because they took their testimonies as barriers to
protect themselves. So Allah Subhanahu Wa Ta'ala put
a barrier in front of their hearts.
So nothing nothing he says makes it in.
So they don't they can't understand what's being
said. They can't benefit from what's being said.
There's no enlightenment. The light of Allah subhanahu
wa ta'ala is no longer penetrating into their
hearts.
That which you would experience in Ramadan and
in certain moments they can't experience anymore. Why?
Their hearts have been covered
So they can't understand anymore.
Is depth, understanding in-depth. Yeah. Lemun is knowing.
General general knowing.
Is specific knowledge.
They can't specifically understand anymore the deep what
they're doing. They're lost because they're lost. They
decided to do they made this choice
of entering, of accepting
and then not fulfilling
the actual conditions, not fulfilling the criteria. So
Allah
He stamped their hearts and put a cover
and they will never understand properly what's happening
around them. They'll never be able to to
break down what's occurring in their lives appropriately.
They can't understand what's occurring to them. They
don't understand what it is that's required of
them. They have an understanding of the world
and of life that is completely off as
a punishment from Allah subhanahu wa'ala for them.
And you find this example in Allah of
the Prophet alaihis salatu wa salaam's hadith and
all throughout the Quran.
He uses the word he uses the word
right? At the beginning of the world
There's the there's the there's
the there's
a number of words that is used where
Allah subhanahu wa ta'ala denies you access to
the enlightenment.
He denies you access to the compassion and
the love and the knowledge that He sends
your way because of a choice that you
made. Because
at the end, guidance
is a blessing.
It's the mother of all blessings after life
itself. The mother of blessings is guidance. It's
for Allah subhanahu wa ta'ala to fill your
heart with love and knowledge and comprehension, understanding,
and closeness, and content.
So you do things in your life but
Allah subhanahu wa ta'ala takes that away from
you. And the munafiq enters into the deen
and then voluntarily says I'm going to not
do any of this.
I'm just I just use this as a
cover.
I'm gonna use it as a cover to
take the perks and I don't care about
any of the of the actual buy in
Allah subhanahu wa ta'ala, youtubaalaqalbihi.
You are you are denied access.
This can be revoked by the way. This
can be removed.
Change your intention, you'll change. But now that
you've done that, you will not you will
not get access to what to what it
is that you would benefit from anymore. You
don't understand. They can't comprehend.
And you'll run through into this in your
life a lot.
People who just don't have the proper narrative
of what's happening in their lives. They don't
understand what's going on. They can't read the
signs. They cannot they can't
they cannot experience Allah Subhanahu Wa Ta'ala's blessings
appropriately.
They cannot see Allah Subhanahu Wa Ta'ala's tests
appropriately.
They just don't know what's happening. They just
don't get it. It doesn't make sense to
them and
that's because they
are in a position where they've lost it.
Again, none of this is,
never ever use anything that we say in
any of these halakat to project upon other
people. No? Be very careful. You do that
once
and I'll tell you this story here. So
you understand what I'm trying to
explain.
Story you find in the
You
find it in
as well. He narrates the story. It's a
symbolic one. It's not
something that actually happened.
But it's a symbolic one. And it comes
from the Iswa'iliyat.
And the story is
that
there was a hill
and on top of the hill was a
man and
at the footsteps of the hill
was another man.
And the night at the foot of the
hill
was,
was a alsih, a fajr,
was someone who was lost, someone who was
a sinner, an open sinner,
not doing well in life, just breaking all
the laws, not And on the top of
the hill was a man of of piety,
a salih, a good person.
So they're walking,
the man on top is walking down the
hill, the other guy is walking up the
hill.
So the man walking up the hill sees
the saliq and he says,
It is not appropriate for someone who is
a sinner
like me to walk on the same path
of someone of such high piety and status
as this person, so he took another route.
The guy on the top of the hill
coming down, he looked down and he saw
this guy. He said,
So it's not appropriate for someone of my
status of piety and goodness to walk in
the same path of the person who of
an open sinner like him so he took
a different route.
That the person
of sin did not make it to the
top of the mountain until Allah Subhanahu Wa
Ta'ala guided his
heart. Nor did the pious man walking down
the mountain make it to the end of
it or to the foothill until Allah Subhanahu
Wa Ta'ala deviated his heart.
Because there's a big deal that exists in
the world of your assumptions of others and
how you see them and how you see
yourself.
Nifaqa is a very, very
dangerous concept that has to be understood deeply
by Muslims
because it's there for us to be weary,
to be aware, to be cautious
and more. It's not just for ourselves on
a spiritual level.
It's going to be have it's going to
have implications as we're going to talk about
on an organizational
level
within our ummah. Meaning, I'm gonna come to
that piece but the surah doesn't start with
that piece. The surah starts with the basics.
The internal piece of defining it.
That's because they accepted the deen,
they accepted iman, they accepted the theology.
And then they refused the buy in.
So their hearts were stamped.
They're covered.
So they don't have the ability to comprehend
anymore.
Nothing
penetrates any longer. And that's the scariest piece.
We're running out of time.
Taib.
I want you to recite, read this
surah over over the next week and go
you can use a any any standard tafsir
of English or Arabic
and you'll go after go by it and
you'll see that the of the stories that
will be told because the surah itself
covers stories that occurred right after a gazwah
called gazwah tbanil mustalik.
The gazwah happened in the 5th or 6th
year of hijrah. There's a lot of difference
of opinion amongst scholars of exactly when it
happened, but happened between the 5th or 6th
year of the prophet sallallahu alaihi wa sallam
is hijrah.
Where there were problems were occurring
between within the society, this new community that
was built.
Sometimes we
misrepresent or misunderstand
what the prophet alaihis salatu wa sallam's
madinah
was.
We
we over polish it a little bit and
not in a way that's helpful.
We over polish it and we don't understand
the dynamics of what it was, so we
can't learn anything from it. So we look
at it as the as a utopia
where everyone
was walking around
seeing the malaika.
Everyone was flying a little bit hovering a
little bit higher than above earth just basically
floating up the That's not what was going
on. Yes, there were people of the highest
ranks. Yes, right? We're living with him, Ali,
some of the most
pious people to ever live.
And there were Ahl Kitab.
There was a mix of community.
And Munafiqay were a part of this community.
There are people who
apparently
accepted the din but then when it came
to the nitty gritty of it, they were
not willing to actually attend anything. Like when
you needed them, they didn't show up. So,
let me explain to you where this comes
a problem. The prophet alaihis salazaram is standing
and he's seeing in front of him 3,000
people. Right? He's giving a
and the masjid is packed and there's people
sitting outside, 3,000 people he's talking. In his
mind, okay, 3,000 people.
If
we need money to start
to dig a well or to buy a
property or to prepare an army, then if
everyone gives this much, I should get this
much. He asks for the wealthy, he gets
15%.
Why? Because there's muraafiqeen in the city. We
won't put anything. Right? They'll go act like
we have nothing. I have How many people
do I have who can bear arms in
this city? Oh, I have 1500, right? So
if he's in his mind, then I should
at least have 1300 men to go with
me to this battle because let's say 200
have ahadar, he leaves with 700 people.
Because the rest of them are not gonna
think who are gonna lie. Oya Rasoolullah, I'm
sick. Oh, my arm, my head, my ear,
my
I don't have a doubt but my wife
is sick, my daughter Whatever.
Make something else, it doesn't have to go.
So it causes
a deficit within the ummah
where there are people
There's a known Arabic proverb. You hear a
lot of sound but you don't there's no
product, there's nothing.
Like there's a lot of people, but there's
nothing.
Nothing's coming out like where's the product? Where's
the where's the progress?
Where's the building of the ummah and the
work? There's nothing, just numbers. So the Prophet
had a problem where there's a lot of
people but there's nothing coming out of it.
And in addition, there's a ton of problems,
there is racism and there are people who
are being arrogant, to people who are stealing,
and people who are back stabbing, and people
who are doing by the way, the people
who are speaking, who are doing are gossiping
and there's all these problems that are occurring
in his in his Medina.
So there's there's must be something wrong.
Right? There must be something because Islam does
not teach these things. Islam teaches you
never backstab,
you never harm someone else, you're extremely generous,
you are brave like he This is what
Islam teaches. So you said you're a Muslim,
then I shouldn't This is in Diya. If
you're a Muslim, here are the values, this
is the output. So we say, Here are
Muslims and here are the values and there's
no output.
But what's the reason?
We prefer
to talk about the conspiracy theories. That's much
more fun, honestly. It's way more
fun.
Let's If you wanna take this and project
it back to back back time, they would
just they wouldn't have sukma'atrikim.
We would just
accuse Ahlul Kitab. We would say it's the
Ahlul Kitab. It's the Yahu.
In the Madin they're doing that.
Maybe
That's why we're not getting it done. The
Quran said no, no, none of that. The
reason it's not happening is because amongst you
are a lot
of
people who will give the testimony and then
won't fulfill
the actual requirements. They're not gonna fulfill it.
So you end up having deadweight.
It's not even deadweight.
It's it's it's a burden.
Meaning you're carrying you're carrying people who are
holding you back but they're there and you
have to carry them and there's no way
around them.
There's no way around them. The only way
around them is education.
Is education
and is the criteria of actions.
Meaning you hold people to actions because what
exposes nifaq
is the requirement for action. That's how it
that's what exposes nifaq. You can't I can't
expose nifaq spiritually.
I don't have the ability to expose
nifaq spiritually in anyone or myself but you
can expose nifaq through commitment where you hold
people that this was required
for this nation to work. We require you
to give this much of your time, this
much of your wealth, this much of your
expertise, and you don't, you're exposing yourself.
And if you didn't back in the day,
back when Islam was If you didn't do
what you were required to do, you weren't
buried in the Muslims' maqabr.
And they wouldn't do salah upon you when
you died. And no one would grant you
marriage
to yourself or your children
because it's based on because I can't I
can't judge based on spirituality.
I don't know, but I can judge based
on on on
an objective tangible result. Let's see what you
do. We have to But that requires the
nation to have some form of leadership.
Don't
like leadership which is what the surah is
going to talk about because leadership
puts forward
a plan and we all have
to feed into that plan. And they don't
want to have to feed into anything.
They don't want to have it be part
of a plan. They just want to kind
of float to get the perks not have
to do anything.
Are you saying the problem?
This is the problem.
That is the problem of our ummah. Our
ummah's problem is not
all these conspiracies. Our ummah's problem is deadweight
is deadweight. We have a lot of deadweight.
A lot of those who will make the
testimony, give the testimony and are not interested
in fulfilling
the actual requirements of being Muslim. And in
and under that we'll continue inshallahatah next week.
and under that we'll continue inshallahatah next week.