Adnan Rajeh – Surat Al-Ahzaab Summary Part 1
AI: Summary ©
The importance of following orders of Allah's commands and avoiding embarrassment and loss is discussed in Islam. The speaker discusses the history and spread of Islam, including the adoption of the Prophet Muhammad and the spread of Islam among Muslims. The importance of acceptance of the Prophet's actions and not following his words and actions is also emphasized. The segment discusses the difficulty of reciting negative verses of the Prophet's command and the need for acceptance of equality among men and women, particularly among men and women.
AI: Summary ©
Bismillahir Rahmanir Rahim, walhamdulillahi rabbil alameen, Allahumma salli
wa sallim wa barak ala nabiyyina Muhammadin wa
ala alihi wa sahbihi ajma'in wa ba'd.
Today insha'Allah we will begin a new
cluster of surahs in the Qur'an.
The sixth group of surahs starting from surat
al-Ahzab and will end insha'Allah with
surat al-Zumar.
This group of surahs talks about the concept
of ta'a, of followship, of obedience, of
istislam, of submission to the will of Allah
subhanahu wa ta'ala.
This is a very important topic and sometimes
we take it for granted or we think
it's simple or we speak of it in
simple terms, looking at it in a simple
way.
When actually being able to offer full obedience
and full submission to anything in this world
is a very difficult concept to wrap our
heads around.
It's not simple, it's not easy.
So when we say that when Allah subhanahu
wa ta'ala requires us to show full
ta'a or full istislam or islam lillah
subhanahu wa ta'ala, the fact that we
accepted that and we said yes to it
and we agreed that we would actually do
it, it's easier said than done and it's
an idea or it's a concept that is
worth further thought and further research and further
revising because of how delicate and how deep
this actually runs and how difficult it can
be at times.
So each surah talks about the concept of
following the commands of Allah subhanahu wa ta
'ala from different angles and it gives us
a certain insight on these topics and we'll
see insha'Allah how each surah looks at
that differently.
Surah al-Ahzab, the first surah within this
group of surahs within this cluster, talks about
the obedience or the followership of the commands
of Allah subhanahu wa ta'ala during difficult
times and how doing it during difficult times
and regarding difficult subjects is what will eventually
save us as individuals and communities.
Surah al-Ahzab is not interested in talking
about the regular followership of Allah subhanahu wa
ta'ala's commands, regarding issue, daily activities or
daily rituals or things that we can relate
to.
Allah subhanahu wa ta'ala in surah al
-Ahzab gives examples of times where his commands
need to be followed and those times were
extremely difficult, whether the difficulty was moral or
physical or social or financial, whatever the difficulty
was and the surah goes through all these
different stories.
Some of the stories in surah al-Ahzab
are actually very uncomfortable to talk about.
Just talking about the story, just telling the
story, there's a certain level of lack of
comfortability.
It's a bit difficult to speak of but
Allah subhanahu wa ta'ala is giving us
these examples in surah al-Ahzab to say
no matter how difficult the story is, no
matter how difficult the situation is, following my
command is what you are required to do.
Surah al-Ahzab is the first surah in
the six surahs in the Quran that start
with surah al-Ahzab and end with surah
al-Zumar.
It's a group that talks about obedience, submission
and leading to Allah subhanahu wa ta'ala.
We might think that this is a general
issue and the whole Quran talks about this
issue and that the issue is general and
has no specificity.
But the truth is that obeying Allah subhanahu
wa ta'ala and submitting to him completely
is not an easy issue.
And the issue is a bit complicated.
To submit completely to Allah, to give ourselves,
to sell our souls, our money and our
lives to Allah subhanahu wa ta'ala and
to submit to his command in all areas
of existence is not an easy issue.
So these surahs all talk about leading to
Allah subhanahu wa ta'ala from different angles
and they talk about the value of this
leading to Allah subhanahu wa ta'ala and
they talk about the dangers of not leading
to Allah subhanahu wa ta'ala and the
consequences of this whether we obey or not.
And surah al-Ahzab is the first surah
in this group of surahs and they talk
about obedience and leading to Allah subhanahu wa
ta'ala when the situation is difficult, when
the circumstances are difficult.
Surah al-Ahzab doesn't talk about the usual
rituals and obedience to Allah subhanahu wa ta
'ala in the usual circumstances.
It only talks about stories in which the
circumstances were extremely difficult.
Whether these difficult circumstances were military, physical, economic,
social or personal.
Surahs look for stories, some of these stories,
even talking about these stories is one of
the tiring and difficult things that people find
embarrassing.
But obeying Allah when the circumstances are embarrassing
and the obedience is difficult is our only
hope and our only saviour as individuals and
as groups.
وَهَذِهِ رِسَالَةِ السُّورَةِ وَمِحْوَرُ السُّورَةِ So the surah
begins by giving us a couple of commands
that work for the surah and work for
the rest of the cluster until surat al
-Zumar.
يَا أَيُّهَا النَّبِيِّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ
وَالْمُنَافِقِينَ وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ وَتَوَكَّلْ
عَلَى اللَّهِ It gives us four commands.
First of all, have piety when you're dealing
with Allah subhanahu wa ta'ala.
Prevent harm for yourself in dunya and akhira.
Do not follow the way of the disbelievers
and those who don't believe in Allah subhanahu
wa ta'ala.
Follow what He reveals to you subhanahu wa
ta'ala word for word.
And depend upon Him, no matter how difficult
it gets, always depend or tawakkal ala Allah.
And then that page gives us an example
of attabanni or of adoption.
And how اُدْعُوهُمْ لِآبَاءِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ
فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ
The norm during the time in Arabia was
that if you adopted a child, that child
would carry your name.
And that of course genealogically and from a
heritage perspective is not proper.
Because that is doing خَلْطَةَ فَانْسَاب.
And that's not truthful and it's not honest.
This person that you've adopted, you brought into
your house, jazakallah khair for doing that.
But it's not actually truthful for them to
be named after you or for them to
carry your last name.
And that's not really their last name.
Now why did the Arabs do it?
Because they wanted to increase the number of
men or people they had within their tribes.
So if they brought someone from outside, then
they adopted them and then they would carry
their names.
And now they have an extra son that
they didn't have to really work for.
When really when you're adopting a child, you're
adopting a person, you're doing it for the
sake of Allah to benefit them.
So this was an issue that the Arabs
really did not enjoy.
They didn't like it.
It was an issue of, it was a
prickly topic they didn't want to talk about.
The Prophet ﷺ himself had an experience in
this.
Because he had adopted Zayd ibn Harithah.
Who for up till this verse being revealed
was called Zayd ibn Muhammad.
And then the Prophet ﷺ called him Zayd
ibn Harithah and he was known by his
proper name.
And that's extremely important.
The same page also gives us an idea
of another prickly issue that people...
النبي أولى بالمؤمنين من أنفسهم وإزواجه أمهاتهم The
wives of the Prophet ﷺ are the mothers
of the believers.
This gave them a certain level of immunity.
It gave them religious immunity, it gave them
political immunity, it gave them social immunity.
It gave them a certain upper hand upon
people.
And the Arabs weren't used to that being
the case.
Where women had that upper hand and had
that level of immunity and had that level
of grace.
From a religious perspective, the Prophet ﷺ is
not the father of the believers, but his
wives are the mothers.
And it makes their relationship with the Prophet
ﷺ, it goes from tribalism where he's a
father, to actual prophecy and followership.
And again, these topics the Arabs struggled with,
they didn't like initially.
فالصفحة الأولى في سورة الحزاب تعطينا أوامر أربعة
هذه الأوامر هي افتتاحية لهذه المجموعة من السور
لسورة الحزاب والسور من بعدها إلى الزمر فيقولوا
اتق الله ولا تطيع الكافرين واتبع ما يوحى
إليك وتوكل على الله راجع بداية سورة الحزاب
فهذه الأوامر الأربعة إذا طبقها الإنسان إنسان كان
منقادا طائعا لله في جميع أحواله فالتقوى الأولى
أن تقي نفسك الشر في الدنيا والآخرة من
خلال السلوك الحسن ألا تطيع الكافرين والمنافقين أي
لا تتبعهم ألا تكون مثلهم وأن تتبع ما
أنزل الله عليك وما أوحى إليك كلمة كلمة
تقبله كاملا دون استثناءات وأن تتوكل على الله
وأنت تفعل هذا وتعتمد عليه سبحانه وتعالى ثم
تتحدث السورة عن قضيتين شائكتين متعبتين فالأولى قضية
التبني أن الإنسان إذا تبنى طفلا سمي الطفل
باسمه واسم أبيه ولا يحمل اسم الذي تبناه
فلا يسمى فلان ابن فلان فلان ربيب فلان
أي تربى في بيته ويحافظ على اسمه والعرب
كانوا يحبون أن يكثروا سواد قبائلهم بأن يتبنوا
أطفالا من خارجها فيحملون أسماءهم فيكونوا قد كسب
ابنا رغم أنه لم يبذل جهدا فيه فالقضية
فيها شيء من الأنانية والفائدة الشخصية بينما التبني
المفترض أن يكون عملا لله سبحانه وتعالى والنبي
صلى الله عليه وسلم كان عنده زير بن
حارثة وكان يدعى زيد بن محمد حتى نزلت
هذه الآية فغير النبي صلى الله عليه وسلم
يعني وأعاد اسمه إلى ما كان عليه والعرب
وجدوا حرجا في هذا الأمر وكل سورة الأحزاب
أوامر فيها حرج ما في سورة الأحزاب راح
إطلاقا كل قصة فيها حرج لكن بطريقة أو
بصورة مختلفة ثم الآية التي بعدها تحدثت عن
أن أزواج النبي صلى الله عليه وسلم أمهات
المؤمنين وهذا أعطاهم مناعة مناعة إجتماعية مناعة دينية
مناعة حتى سياسية لا يمكن لأحد أن يؤذي
أم من أمهات المؤمنين القضية حتى أقلقت راحة
الخلفاء الأمويين فيما بعد يعني بعض أمهات المؤمنين
عمروا يعني أعمروا وعاشوا فهذه القضية كانت مهمة
وأعطت النساء درجة عالية من القدرة على الحديث
وعلى الفتوى وعلى التعليم الكثير من العرب كانوا
ما يحبون مثل هذه لم يعتادوا أن تكون
المرأة هذه القيمة والنبي صلى الله عليه وسلم
لم يكن أبا حتى تكون زوجاته أمهات إنما
هو نبي لكن زوجاته أمهات فهذا الأمر اكتسبب
شيئا من الفتنة فيما بين الناس الحرج عندهم
لكن هذا هو أمر الله سبحانه وتعالى وَلَا
نَجَاتَ إِلَّا بِأَمْرِهِينَ الآيات تستمر ويخبرون النبي صلى
الله عليه وسلم بشيء ممتع وَإِذْ أَخَذْنَا مِنَ
النَّبِيِّينَ مِثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَ
ابْنِ مَرْيَمْ وَأَخَذْنَا مِنْهُمْ مِثَاقًا غَلِيظًا لِيَسْأَلَ الصَّادِقِينَ
عَنْ صِدِقِهِمْ وَأَعَدَّ لِلْكَافِرِينَ عَذَابًا أَلِيمًا Why?
So that he may ask those who claim
to be honest and truthful about their honesty.
Allah سبحانه وتعالى will ask you, if you
claim to be someone who is honest, who
is loving of Allah سبحانه وتعالى, following of
His commands, He will ask you about that
honesty يوم القيامة.
He will put that honesty to the test
in dunya, and then He'll put it to
the test on the day of judgment as
well.
لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدِقِهِمْ And then the story
of the battle of the trench, which was
the surahs called after.
مَعْرَكْةِ الْأَحْزَابِ The Ahzab are the groups that
came.
They were called Al-Ahzab, the groups that
came to invade Al-Madinah.
And it was the battle of the trench
that happened at the time.
And Allah سبحانه وتعالى gives us this insight
of what's actually happening to the Muslims at
that time.
هَوْ هُنَا لِكَ بِتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا شَدِيدًا
It was a very difficult time, and people
were shook to their core.
And the verse is وَتَظُنُّونَ بِاللَّهِ الظُّنُونَ And
some of you had assumptions in Allah سبحانه
وتعالى, bad assumptions.
Thought things they shouldn't have thought at the
time.
But not all of them acted based on
their thoughts.
The ayat talk about those who acted on
what they thought.
وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا
وَعَدَنَ اللَّهُ وَرَسُولُهُ إِلَّا غُرُورٌ And then the
disbelievers, the hypocrites and those who have diseases
in their heart, went ahead and say Allah
سبحانه وتعالى has not promised us anything of
worth.
He promised us victory and we're going to
be slaughtered and destroyed today.
So they lost hope and faith.
Another group وَإِذْ قَالَ الطَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ
يَثْرِبَ لَا مُقَامَ لَكُمْ فَرْجِعُوا Not only did
they say what the Munafiqeen said, but they
actually took action.
And they told the people of Yathrib to
leave the stands behind the trench and let
Quraysh and the Ahzab come in and just
accept the fate.
And then a smaller group وَإِذْ تَأْذِنُ فَرِيقٌ
مِّنْهُمُ النَّبِيِّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ
بِعَوْرَةٌ إِنْ يُرِيدُونَ إِلَّا فِرَارَةٌ And then another
smaller group actually went and asked the Prophet
ﷺ permission to leave the trench and go
stay at home.
And apparently defend their homes, even though their
homes وَمَا هِيَ بِعَوْرَةٌ Their homes weren't exposed.
It's just a matter of them not being
able to commit to the commands of Allah
ﷻ when things got really difficult and very
scary and very hard.
The ayah talk about...
If you go to the ayah, they're beautiful
and they're very much worth taking time to
study.
But it also talks about those who behaved
in the opposite.
وَلَمَّا رَأَلْ مُؤْمِنُونَ الْأَحْزَابِ قَالُوا هَٰذَا مَا وَعَدَنَا
اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلَّا
إِيمَانًا وَتَسْلِيمًا On the other hand, they're the
believers.
When they saw Al-Ahzab coming towards Madinah,
this is what Allah ﷻ has promised us.
He promised us that life would be difficult.
He promised us that we're going to have
to sacrifice.
And Allah and His Prophet are always truthful.
And seeing the Ahzab only increased their Iman.
During these verses, Allah ﷻ says the very
famous ayah, لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ
أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُ اللَّهَ وَالْيَوْمَ الْآخِرَ
وَذَكَرَ اللَّهَ كَثِيرًا In that situation, Allah ﷻ
tells us, Indeed, you have a great example
in the Prophet and those with him.
If you truly want Allah and want the
hereafter, and you remember Allah ﷻ often, this
is a good time to take a look
at what happened and to actually learn from
the Prophet ﷺ and take example in him
ﷺ.
So, these verses are followed by a great
verse in which Allah reminds the Prophet that
he took his covenant and the covenant of
the Prophets before him, Noah, Abraham, Moses, and
Jesus son of Mary.
And we took from them a solemn covenant.
And this solemn covenant is the covenant of
following, obedience, submission, and leading to the command
of Allah ﷻ to ask the truthful about
their truthfulness.
That is, whoever claims the truthfulness in this
world, in following the command of Allah ﷻ,
will be asked about his truthfulness on the
Day of Resurrection.
So, he will be asked about his truthfulness
in this world, and then he will be
asked about it on the Day of Judgment.
We ask Allah ﷻ to make us steadfast,
to help us, and to make us of
the truthful.
Then the verses continue and tell us about
the story of the battle of Ahzab, which
the surah was named after or according to
it.
And the surah contains, I mean, these verses
are great.
They contain some of the benefits of what
does not count and does not happen in
reality.
I remind you of what our Lord, Almighty,
reminds us of the interaction of the believers
with those moments.
When soldiers came to you, and We sent
upon them a wind and soldiers whom you
did not see.
And Allah was Seer of what you did.
When they came to you from above you
and from below you, and when the eyes
were wide open, and the hearts reached the
throats, and you thought about Allah ﷻ the
thoughts.
The believers, some thoughts entered their hearts.
And they are human beings by nature.
Thoughts enter their hearts.
But the question is, did the workers, according
to these thoughts, or did they remain steadfast?
Then the believers were tested, and they were
shaken severely.
Some of them remained steadfast.
Then there were hypocrites, and those in whose
hearts was a disease.
They said, Allah and His Messenger promised us
nothing but delusion.
And some of them said to the people
of Madinah, Leave the trench and return to
your homes.
And some of them asked permission from the
Prophet to return to his home, claiming that
their homes are a mess.
And what is a mess?
They only want to escape.
And He, Almighty, also mentions the state of
the believers.
If the hypocrites said these things, then the
believers, when they saw the parties, said, This
is what Allah and His Messenger promised us.
And Allah and His Messenger spoke the truth.
And He only increased them in faith and
submission.
And He said to us in these verses,
That you have in the Messenger of Allah
a good example.
Our Lord chose these difficult events, which the
people of Madinah did not see as more
difficult than them, or more difficult than them,
or moments that are more fearful and fearful
than them.
These are the moments of the trench.
Allah chose to say to us in the
Messenger of Allah a good example for those
who hope for Allah and the Last Day.
They follow the Messenger of Allah in obeying
him in the difficult and embarrassing circumstances.
And the Muslims did not have a day
more difficult than the day of the trench
and the days of the parties.
The verses continue, and it shifts into a
story that is personal.
The rest of the stories, most of them,
are going to be very personal to the
Prophet ﷺ.
Allah, Almighty, is going to give us an
insight of what's happening inside his home.
No one likes that.
That's very embarrassing.
That's very difficult.
There's haraj.
When suddenly what's happening inside your house is
going to be a public matter that people
are going to hear about.
Not only going to hear about, it's going
to be a Qur'an recited till Yawm
al-Qiyamah.
And the first one is the fact that
his wives objected.
His wives, ﷺ, at one point, there was
a lot of battles, and people were bringing
home a lot of the loot.
Everyone was coming back with a couple of
sheep, some clothing, some wealth.
But the Prophet ﷺ made a point to
distribute everything that was going to be given
to him before he made it home.
Time and time again.
He would do that, ﷺ, until the wives
started to object and complain.
When are we finally going to have a
bit more wealth?
We're living in very small houses.
We don't have much to go by every
day.
When is this going to change?
Everyone else seems to be getting better financially,
except us.
So the objectives, and the Prophet ﷺ got
very upset, and the Qur'an came to
clarify.
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِن كُنْتُنَّ تُرِدْنَا
الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ
وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا وَإِن كُنْتُنَّ تُرِدْنَا اللَّهَ
وَرَسُولَهُ وَالدَّارَ الْآخِرَةِ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْ
كُنَّ أَجْرًا عَظِيمًا He tells the Prophet ﷺ,
Tell your wives, if they want dunya, then
no worries.
There will be no hard feelings.
He will divorce you, and you will be
given enough wealth to live the rest of
your life comfortably.
Not a problem at all.
But if you want Allah and His Prophet
in the Hereafter, then you live the way
He lives ﷺ, and you wait for your
أجر يوم القيامة.
Of course all the wives accepted the offer
of staying with the Prophet ﷺ, but they
were offered.
صَرَاحًا جَمِيلًا They were not going to be
chastised.
They were not going to be outcast once
they're no longer married to the Prophet ﷺ.
The opposite.
They were going to be taken care of
financially and morally.
But they didn't.
They understood the lesson, because that's how he's
going to live ﷺ.
There's حرج, there's difficulty.
Not all of us, we're not all asked
to live like that, like him ﷺ, but
that's how he chose to live his life.
The verses would continue and tell the wives,
يَا نِسَاءَ النَّبِي لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ نِتَّقَيْتُنَّ
You're not like all the other women in
the world, if you show piety.
Your أجل is going to be 10 times,
much more.
And your punishment when you make mistakes is
going to be worse as well, because your
examples, because your أمهات المؤمنين.
It was difficult for أمهات المؤمنين.
They were carrying a very, very heavy responsibility
throughout their lives, رضي الله عنه.
That's why they were told in the verses,
وَقَرْنَا فِي بُيُوتِكُنَّ وَلَا تَبَرَّجَنَا تَبَرُّجَ الْجَاهِلِيَّةِ
الْأُولَةِ تَبَرُّج is when ladies dress in a
way that will catch the eyes of men
or dressing in a way where they're not
covering themselves properly or putting on too much
makeup or too much whatever will get people
to notice them.
And the Qur'an refers to this as
تَبَرُّجَ الْجَاهِلِيَّةِ This is an act of جاهلية.
And the reason it's in سورة الحزاب because
Allah سبحانه وتعالى is acknowledging that this is
difficult.
There's acknowledgement that this act following this action,
following the fact that sisters and Muslim women
should not perform تبرّج is being acknowledged by
the Qur'an that it's not something that
is easy but it's something that is necessary.
All the same.
وَذْكُرْنَ مَا يُطْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ
وَالْحِكْمَةِ Because your job is to listen to
what the Prophet صلى الله عليه وسلم is
teaching and transmit that knowledge to people who
come after him صلى الله عليه وسلم The
verses right after it talk about equality in
terms of religious responsibility between men and women
Again, an issue that at the time people
struggled with accepting because that's not how they
thought But that's what the Qur'an إِنَّ
الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ This verse
that is saying look, everything that men do
religiously women do the same and they get
the same أجر There's no difference in أجر
أَعْدَ اللَّهُ لَهُمْ مَغْفِرَةً And the ayah goes
through all the different accents الصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ
فُرُوجَةً وَالْحَافِظَاتِ وَالذَّكَرِينَ All the different types of
rituals that are performed in Islam making sure
that that equality is clear And then he
says وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَ
اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ
أَمْرِهِمْ When Allah subhanahu wa ta'ala gives
a command or the Prophet gives a command
a true مؤمن does not believe that he
has an option.
A true مؤمن he or she مؤمنٍ وَلَا
مُؤْمِنَةٍ The ayah says he or she they
don't believe that they have an option.
Once Allah subhanahu wa ta'ala gives the
command they follow the command because that's what
استسلام means.
That's what submission and obedience and followership of
Allah subhanahu wa ta'ala actually means.
No matter how difficult it is no matter
how inconvenient it is you follow and you
don't really you never object.
فبعد قصة الأحزاب ينتقل ربنا في هذه السورة
إلى الحديث عن حرج مختلف يعني عن طاعة
الله في ظروف الشاقة وظروف الصعبة لكن هنا
ندخل بيت رسول الله صلى الله عليه وسلم
وما تبقى من الأمثلة هي شخصية جدا للنبي
عليه الصلاة والسلام وشاقة عليه صلى الله عليه
وسلم لأنها تري أمورا تحصل في بيته لا
يحب أحد منها أن يكون ما يحصل في
بيته عرضة للناس يسمعون وينظرون لكن الله سبحانه
وتعالى أرانا أمثلة من داره عليه الصلاة والسلام
فيقول لزوجاتي إن كنتن تردن الله ورسوله وإن
كنتن تردن الحياة الدنيا الزوجات من قلة ذات
اليد ومن كثرة ما كان صلى الله عليه
وآله وسلم يعطي ولا يأتي بالمال إلى أهله
يعطي الناس فيعود الناس إلى دورهم بالإبلي والنوق
والشيات والمال والغنائم ويعودوا صلى الله عليه وسلم
لا يحملوا معه شيئا فلما تكرر حصوله هذا
اعترض بعض الزوجاتي وقلنا متى يعني طيب كله
بتحسن ماديا إلا نحنا متى نتحسن نحنا أيضا
فالنبي عليه الصلاة والسلام غضب من هذا الكلام
فجاءت الآيات تقول شوف إن كنتن تردن الحياة
الدنيا وزينتها فتعالين أمتعكن وأسرحكن سراحا جميلا ما
في غضب ما في زعل ما في حزن
إنما تسرحن سراحا جميلا أي تعطينا المال وتمتعنا
في هذه الدنيا وليس عليكننا بأس لكن إن
كنتن تردن الله ورسوله والدار الآخر فالتزمنا يعني
غرس رسول الله عليه الصلاة والسلام وتابعناه على
ما هو عليه فطبعا كل الزوجاتي تابعنا النبي
عليه الصلاة والسلام ولم يعترضن بعد ذلك وأمرهن
الله سبحانه وتعالى استنك أحد من نسائن التقيتن
وقرن في بيوتكن ولا تبرجن تبرج الجاهلية الأولى
فكل هذه الأوامر صعبة على النساء الله سبحانه
وتعالى يشهد بهذا بأن وضعها في سورة لا
يحدث فيها إلا عن طاعته ضمن أيام الحرج
والأمور الشاقة فتحدث عن التبرج أن تستتر المرأة
وأن لا تتبرج ومنسب التبرج إلى الجاهلية ولم
ينسب الله في القرآن الأمور إلى الجاهلية إلا
في أربع مواضع أحد هذه المواضع واذكرن ما
يتلى في بيوتكن من آيات الله والحكمة فكان
لنساء النبي صلى الله عليه وسلم أوامر خاصة
وأوامر عامة وفيها مشقة عليهن لكن هذا هو
أمر الله سبحانه وتعالى ثم جاءت آية بعد
ذلك تتحدث عن المساواة بين الرجال والنساء في
مسئوليتهن تجاه دين الله إن المسلمين والمسلمات والمؤمنين
والمؤمنات فقضية فيها تساوي فيها مساواة رغم أن
العرب ما كانوا اعتادوا على هذا فالله يشهد
أن الرجل والمرأة في عينه في حملهم لمسؤولية
هذا الدين وفي طاعتهم لله متساوون في واجباتهم
ومسؤوليتهم أمام الله ثم يقول وَمَا كَانَ لِمُؤْمِنٍ
وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ
يَكُونَ لَهُمُ الْخِيَرَةِ لا ما يقضي الله أو
رسوله الأمر نحن ما عندنا خيار إذا نحن
مؤمنون فليس عندنا اختيار ما عندنا قدرة نقول
والله أقبل ولا أقبل وَلَا أُحِبُّ وَلَا أُحِبُّ
إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا فَنَلْتَزِمْ أَمْرَ اللَّهِ
مَهْمَا كَانَ الْظَرْفُ صَعْبًا and then the verses
move on to a story that's even more
difficult the story of the Prophet عليه الصلاة
والسلام with his adopted son Zayd and Zayd's
wife Zaynab when Zayd divorced Zaynab and Allah
سبحانه وتعالى gave the Prophet صلى الله عليه
وسلم a vision of marrying Zaynab that he
should marry Zaynab the Prophet صلى الله عليه
وسلم didn't want to do it Aisha said
if the Prophet was ever going to withhold
and hide some verses of the Qur'an
he would have hid these verses he would
have hidden these ones but he didn't عليه
الصلاة والسلام the ayat after you say وَإِذْ
تَقُولُ لِلَّذِي أَنَمَ اللَّهُ عَلَيْهُ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكَ
عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا
اللَّهُ مُبْدِيهُ when you told Zayd to hold
on to his wife even though you knew
he was going to divorce her eventually and
you hide within yourself what Allah سبحانه وتعالى
is going to expose وَتَخْشَ النَّاسِ and you're
fearing people وَاللَّهُ أَحَقُّ أَن تَخْشَى and you
should have feared Allah سبحانه وتعالى verses that
are very difficult for him to recite صلى
الله عليه وسلم upon people he's actually telling
people what happened inside of him no one
should know what is happening inside of me
it's hard enough for people to know what
I'm actually doing for someone to be able
to have insight to what I felt and
what I thought and the Prophet صلى الله
عليه وسلم is reciting verses to يوم القيامة
that talk about what he was feeling and
thinking on the inside very difficult فَلَمَّا قَضَى
زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَيَكُونَ عَلَى الْمُؤْمِينَ
حَرَجٍ and then when Zayd divorced her and
her time was, عِدَّة was up you married
her because this is what Allah سبحانه وتعالى
wants you to do and this is the
lesson he wants to teach and then the
ayah after مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ
فِي مَا فَرَضَ اللَّهُ لَهُ the Prophet should
never find haraj when Allah سبحانه وتعالى gives
him a command a lesson to the Prophet
صلى الله عليه وسلم a lesson for us
as well you should never have haraj when
Allah سبحانه وتعالى gives you a command you
should never have haraj because he gave you
the command سبحانه وتعالى you trust and you
keep on going the Prophet صلى الله عليه
وسلم we were given that one example during
his whole life صلى الله عليه وسلم when
he struggled with Allah's command he struggled for
a moment because he knew that there's gonna
be a lot of social backlash for doing
that and there was, people said look Muhammad
married the wife of his son even though
Zayd is not his son there was a
lot of social backlash and he didn't want
that for the deen he didn't want to
do something that would cause his reputation to
be harmed and that would harm Islam but
Allah سبحانه وتعالى gave him a command مَا
كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ you do it
even though you didn't want to do it
المثال الذي أتى بعد ذلك في السورة هو
قصة النبي صلى الله عليه وسلم مع زيد
وزينب فلما عرف النبي صلى الله عليه وسلم
من خلال رؤياه أن زيدا سيطلق زينب وأن
عليه أن يتزوجها ضاق صدره عليه الصلاة والسلام
لم يكن يريد هذا لأنه يعرف إذا فعل
ذلك ستتحدث العرب أن تزوج حليلة ابنه رغم
أن زيدا ليس ابنه والآية أتت تتحدث عن
سر رسول الله حتى قالت عائشة لو كان
رسول الله كاتما شيئا من القرآن لكتم هذه
الآيات أمسك عليك زوجك واتق الله وتخفي في
نفسك من الله مبديه وتخشى الناس والله أحق
أن تخشى ولو كان سيكتم شيئا لكتم هذه
التي حدثتنا عن مكامل نفسه صلى الله عليه
وسلم لما مر الوحيدة في حياته التي يجد
حرجا في تطبيق شرع الله تأتي الآية توضحها
فتقول في الآخر ما كان على النبي من
حرج فيما فرض الله له لا في حرج
في أن تتبع أمر الله لا على النبي
صلى الله عليه وسلم ولا علينا ما تجدوا
حرجا في تطبيق شرع الله إذا أمركم الله
بشيء فالتزموه ولا تسمحوا للشيطان أن يجعل فيكم
حرج ولا تسمحوا للنفس البشرية أن توجد في
أمر الله حرجا Unfortunately I've run out of
time سورة الحزاب is an important surah that
I didn't want to take two sessions for
but apparently we're going to have to continue
it tomorrow سبحانك الله وبحمدك أشهد أن لا
إله إلا أنت أستغفرك وأتوب إليك وصلى الله
عليه وسلم على سيدنا محمد وعلى آله وصحبه
أجمعين جزاكم الله خير بارك الله فيكم السلام
عليكم ورحمة الله