Adnan Rajeh – Surat Al-Ahzaab Summary Part 2
AI: Summary ©
The speaker discusses the importance of Surahs in the Qworkah and their impact on behavior and values. They use parables and the history of Islam to explain the complexity of the situation and how it affects behavior. The importance of fearing words and actions to avoid harming the Prophet's clothing is emphasized. The difficulty of marriage in the Prophet's marriages and the importance of acceptance of the commandment of Allah are also discussed. The history of the Prophet servicing the Muslim community is also discussed, including his marriage, divorce, and customs.
AI: Summary ©
Surah Al-Ahzab Today, insha'Allah, I will
conclude talking about Surah Al-Ahzab.
I had not actually planned it to be
a two-session surah, but that's kind of
how it ended up working out.
But I do believe that it's one of
the surahs that is worth two sessions at
least.
Surah Al-Ahzab is extremely important, it's very
deep, it talks about a lot of the
stories you find in Surah Al-Ahzab you
don't find elsewhere in the Qur'an, a
lot of the commands in Surah Al-Ahzab
you don't find anywhere else in the Qur
'an, a lot of the hints and ideas
that you find in Surah Al-Ahzab is
unique to the Surah, and it's one of
the most unique Surahs in the Qur'an
from that perspective because of the nature of
what it's talking about.
So as I explained yesterday, this is a
new cluster of Surahs starting from Surah Al
-Ahzab and ending with Surah Az-Zumar, and
these Surahs talk about the concept of obedience
or followership or submission to Allah subhanahu wa
ta'ala, actually giving up your will, your
personal will, for His will subhanahu wa ta
'ala.
All we really have in this life is
our free will, and when we say that
we're going to give up our free will
to Allah subhanahu wa ta'ala's will, it
means to see whatever He commands we don't
have free will, we follow, that's a huge
decision for us to make, and it's not
easy, it's not something that can be taken
for granted, it's not something that is simple
in the nature of how it actually works.
So this cluster of Surahs with all the
different Surahs that exist in it, talk about
that concept, they talk about actually what it
looks like to submit to Allah subhanahu wa
ta'ala's will from different angles and the
consequences of doing and not doing that alike.
And that's kind of what the Surahs are
going to talk about, Surah Al-Ahzab begins,
it's a strong beginning for the group of
Surahs, and it talks about submitting to Allah
subhanahu wa ta'ala's will when the commands
are especially difficult, when the commands are very
hard for us to actually follow, and that's
why all the examples in Surah Al-Ahzab
are examples that have haraj in them, that
have mashakka, that have difficulty, and are just
not simple.
And some of the stories in the Surah
are actually uncomfortable to tell even, in many
ways, and people find difficult to listen to.
And yesterday I went through a number of
them, and I'll quickly revise that with you.
So Surah Al-Ahzab talked about, it started
out by talking about the concept of adoption,
and how the Arab would call their adopted
son by their own name, and really they
should keep their own names, meaning the adopted
child should keep their own name instead of
picking up the name of the adopting person,
which is something that the Arab did not
find attractive and actually struggled with, and the
Prophet ﷺ had to make a change in
his own life regarding that.
It also talks about the concept of ummahāt
al-mu'minīn, giving them a certain amount of
immunity, both political, religious, and even social.
The example after that was the Battle of
the Trench, probably the most difficult time that
the Prophet ﷺ and Sahaba went through as
a group throughout their lives, and they always
remembered the amount of hunger and the amount
of fear that they went through.
And amongst those, and within that example and
the issues I talked about yesterday, there's a
point since we have some time today for
me to bring up.
Allah ﷻ in the midst of Him telling
us this story, and the reaction of the
munāfiqīn, and the alladhīna fī qulūbihim marḍ, and
the ones who have diseases in their hearts,
He tells us what they said, the munāfiqīn
said, مَا وَعَدْنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا So
everything we've been promised by Allah and the
Prophet is untrue.
And then a group said, يَا أَهْلَ يَاثْرِبَ
لَا مُقَامَ لَكُمْ فَرْجِعُوا There's no point of
you staying here, leave.
And then a group actually left, وَإِسْتَأْذِنُوا فَرِيقٌ
مِّنْهُمُ النَّبِيِّ And then right after that there's
a verse that is very, in my opinion,
it's a very interesting and sometimes even scary
ayah.
He says, سُبْحَانَهُ وَتَعَالَىٰ وَلَوْ دُخِلَتْ عَلَيْهِمْ مِّنْ
أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا
إِلَّا يَسِيرًا What he's saying, he's giving a
hypothetical, subhanahu wa ta'ala.
Had the Battle of the Trench turned out
differently, and the groups, the ahzab that had
come to invade Medina, actually made it across
the trench, and entered Medina, So Banu Qurayza
entered from the south and the ahzab made
it from the north, and the Muslims were
actually invaded from both sides.
ثُمَّ سُئِلُوا الْفِتْنَةَ And then these people, the
people, the munafiqeen, and those who have diseases
in their heart, were asked, الفتنة سُئِلُوا الْفِتْنَةَ
were asked to perform fitna.
What does that mean?
What that means in the Qur'an is
that they are asked to leave Islam, meaning
to give up their faith, or to sell
out their brothers and sisters, their Muslim brothers
and sisters.
لَآتَوْهَا They would have done it.
وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرَ And they would
only hesitate just for a little bit before
they did it.
Now the interesting part about this ayah is
that that never happened.
Meaning the ahzab and Banu Qurayza never entered
Medina.
And no one was asked to leave their
faith or give up, or the Muslims.
So what's the point of this ayah existing
in the Qur'an altogether?
Why would it be there?
Why is Allah subhanahu wa ta'ala telling
us about what would have happened had something
happened?
That's exactly what He's saying.
See, He's reminding us that, جَلَّ جَلَالُهُ يَعْلَمُ
مَا كَانَ وَمَا يَكُونُ وَمَا لَمْ يَكُنْ لَوْ
كَانَ كَيْفَ كَانَ يَكُونُ He knows subhanahu wa
ta'ala that which happened, that which is
happening, and that which would have happened had
something else happened, even though it didn't happen.
Subhanahu wa ta'ala He knows.
He won't hold us accountable for the mistakes
we would have made had a different scenario
presented itself.
But He knows what we would have done.
He knows how we would have behaved subhanahu
wa ta'ala had our lives been a
bit different, just based on the values and
ethics that we're carrying right now.
Based on my values and ethics, Allah subhanahu
wa ta'ala knows exactly how I'd behave
in all the different situations.
Alhamdulillah, He's keeping me away from all the
difficult stuff that could expose my weaknesses.
But He knows how to expose my weaknesses.
He knows how to expose the bad values
and the bad ethics that I carry within
me, and He knows about yours as well.
But min rahmati, out of mercy, He pushes
that away.
He saves us or protects us from those
things.
But He knows.
So it's important that we take time to
think about that, to work on ourselves so
that regardless of the scenario and the situation
that we're put in, we would behave properly
and we would do the right thing.
This ayah is saying they wouldn't have done
the right thing.
They're not going to be held accountable for
that.
But He's just telling us they wouldn't have
done the right thing.
Subhanallah.
As I said, this is the beginning of
a new group of surahs.
They extend from Ahzab to Zumar.
They talk about the issue of obedience or
submission to Allah subhanahu wa ta'ala, or
following the commandments of Allah.
The issue here is important and dangerous.
Because what we have as human beings, and
in fact we don't have anything else, is
free will.
What we have and what distinguishes us is
our ability to make free decisions for ourselves.
And Allah subhanahu wa ta'ala asks us
to leave this free will, to sell it
for the will of Allah subhanahu wa ta
'ala, and to exchange it for the will
of Allah.
And this is a difficult matter.
To exchange what you have, which is your
free will, for the will of Allah, requires
a lot from us.
So the issue is not simple.
I obey Allah and that's it.
The issue has some complexity.
And for this reason a group of surahs
were made for it.
These talk about the issue of obedience and
submission from different angles.
And surah Al-Ahzab is the first of
these surahs.
And they talk about obedience, submission and submission
to Allah subhanahu wa ta'ala, when the
orders are difficult, when the circumstances are difficult,
and when there is embarrassment on the human
being in these matters.
So I will quickly go back to the
issue of surahs.
The first issue that mentioned embarrassment was the
issue of adoption.
And this issue was even a threat to
the Messenger of Allah, peace and blessings be
upon him, because he had adopted Zayd ibn
Harithah, and later on Zayd ibn Muhammad.
And the issue of the mothers of the
believers was mentioned, that their wives were their
mothers.
And this gave a religious and political prevention
to women, in a time when people were
not used to this.
Then after that, the story of Al-Ahzab
was mentioned, the story of the Battle of
Al-Khandaq.
And I told you about a lot of
what happened that day, and I will add
to what happened, a very great verse, and
there is something dangerous in its meaning.
Allah says, Then
they asked for sedition, then they were told
to leave your religion, and they told us
where is Muhammad and where are the companions,
i.e. the brothers of the covenant, and
they came to it, i.e. they did
that, and they did not hesitate in it
except a little, and they did not hesitate
in such a matter except a little.
What is interesting in this matter is that
Al-Ahzab did not enter Al-Madinah, and
they did not enter Al-Madinah from its
trains, so the matter did not take place.
So why then mention a verse that has
a theoretical issue?
If that had happened, this would have been
the response to them.
But the matter did not take place, O
Lord, why do you mention it?
Allah reminds us that He knows everything, that
He knows even what did not take place.
If it had happened, how would it have
taken place?
He knows, glory be to Him, our actions,
even if our circumstances were different.
Now we act in a certain way, we
live in a certain way, because our circumstances
judge that.
But if these circumstances change, we ask Allah,
glory be to Him, to make us servants
of goodness, not servants of test, and to
do good to us, and to keep His
blessings upon us.
O Allah, we believe.
But if the circumstances change, He knows, glory
be to Him, how we will act in
different circumstances.
Because He sees the set of values that
we have, and He sees our morals, so
He knows, glory be to Him, exactly how
we will act in different circumstances.
And this is a frightening matter.
If He, glory be to Him, wants to
expose us, then He has no choice but
to change some circumstances so that He can
expose this deficiency in us, so that He
can remove this flaw that is embedded in
our souls, which we have not rectified nor
purified.
This is a reminder from Him, glory be
to Him, to be careful.
Difficult circumstances expose people.
So be prepared with values, and be prepared
with morals, and be prepared with faith.
We ask Allah, glory be to Him, not
to make us in these circumstances, but this
is a verse that we should look at
and contemplate.
He continues, glory be to Him, talking in
Surah Al-Ahzab, in the story of Al
-Khandaq, and He tells us, قَدْ يَعْلَمُ اللَّهُ
الْمُعَوِّقِينَ مِنكُمْ This word doesn't exist anywhere else
in the Qur'an.
قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَائِلِينَ الْيَخْوَانِ مَا
لُؤْمَ إِلَيْنَا Allah, subhanAllah, knows with certainty, المعوِّقين
What is معوِّقين?
Iaqa is a disability, or a handicap, or
the lack of ability to do something.
المعوِّق is someone who causes a disability, or
causes a handicap.
He's saying, subhanAllah ta'ala, that there are
a bunch of you, that are actually disabling
the Muslim army, handicapping the Muslim army's ability
to actually stand their ground.
It's one thing to have doubts and to
struggle.
It's another thing to cause others to have
the same problem.
It's another thing to push others into the
point where they have struggles, and they don't
know if they're doing the right thing or
not, and they have doubts.
That's called a معوِّق.
قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ And then an ayah
similar to that comes at the end of
the surah.
المرجفون Again, two words that only come in
this surah, and they have a similar meaning.
Allah, subhanAllah, is talking about those who actually
cause difficulty for others.
And that's something that is worthy of punishment.
وَلِيَادُوا بِاللَّهِ تَحَدَّثَ سُبْحَانَهُ وَتَعَالَى أيضًا في قِصَّةِ
الْخَنْدَقِ عَنْ لَذِينَ يُعَوِّقُونَ النَّاسِ وَالتَّعْوِيقُ هُوَ تَسْبِيبُ
الْإِعَاقَةِ تَسْبِيبُ الْإِعَاقَةِ لِلنَّاسِ كَيْفَ نُسَبِّبُ لِلنَّاسِ
الْإِعَاقَةِ بِأَنْ نُحْبِطَ هِمَمَهُمْ وَنُخَوِّفَهُمْ وَرُبَّمَا بِأَنْ
نَقُولْ لَهُمْ أَنَّ النَّصِرَ صَبِرْ سَاعَةً أَنَ النَّصِرَ
آتٍ آتٍ لأن الدين غالب غالب وما عليك
إلا أن تنتظر هذه تعويق هذا تعويق لعقول
الناس وتعويق لأفكارهم وتعويق لقلوبهم وهممهم لأننا بسذاجة
نخدعهم وهذا يعويق سبيل النصر إذا أخبرت الناس
عن القضية سهلة ولا تحتاج تضحيات والموضوع بسيط
وهو ليس كذلك هذا من التعويق ولم ترد
هذه الكلمة إلا في سورة الأحزاب ويستحق شيئا
من التأمل سبحانه وتعالى يستمر أتحدثت عن قصة
النبي صلى الله عليه وسلم وعن زوجاته وعن
زوجاته لديها صعوبة كبيرة في التعامل مع الموضوع
المالي الذي قرر أن يعيش معه وعن الكلمات
التي أتحدثت إليهم إلى زوجات النبي صلى الله
عليه وسلم وعن بعض القرارات التي أعطوها وَلَا
تَبَرَّجِنَا تَبَرُّجَ الْجَاهِلِيَّةِ الْأُوْلَىٰ وأن الله سبحانه وتعالى
يعلم وما
كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله
أمرا أن يكون لهم الخير حرج
حرج حرج حرج حرج
حرج حرج حرج حرج حرج حرج حرج حرج
حرج حرج
حرج حرج
حرج حرج حرج حرج حرج
حرج
And if he was concealing anything from the
Qur'an, he would have concealed it, but
he recited it to the people and concealed
it in himself.
And Allah is the One Who reveals it,
and you fear the people, and Allah is
more worthy than you to fear.
The Prophet, peace and blessings be upon him,
did not have any shame in the command
of Allah to marry Zaynab.
Why?
Because he would exclude from the people any
words, and you fear the people.
And Allah says to him, you do not
fear the words of the people, but you
should fear.
وَإِنَّمَا يَخْشَىٰ أَلَّا تُطِيعَ أَمْرِي إِذَا أَمَرْتُكُ مُبَاشَرَةً
وَلَا يَنْبَغِي أَن يَكُونَ عَلَى نَبِيٍّ حَرَجٌ فِي
أَمْرِي اللَّهِ وَلَا يَنْبَغِي أَن يَكُونَ عَلَيْنَا نَحْنُ
فِي أَمْرِي اللَّهِ حَرَجٌ أَيْضًا When you continue
moving through the verses, Allah subhanahu wa ta
'ala, the example that he gives, يَا أَيُّهَا
الَّذِينَ آمَنُوا إِذَا طَلَّقُتُمُ الْمُؤْمِنَاتِ فَطَلِّقُوهُنَّ
لِعِدَّتِهِنَّ وَأَحْصُلْ عِدَّةً Talking
about divorce, when divorce happens before there's actually
any physical contact between the spouses, then there
is no عِدَّة upon the lady, and that
was something that was common in Arabia at
the time, even if a woman had a
divorce before there was physical contact with her
husband, she would have to wait for a
prolonged period of time, and the Qur'an
came and changed that.
Again, an issue that is difficult, that is
not comfortable to talk about, and an issue
that the Arabs didn't enjoy, they didn't like
these changes that were occurring to their social
norms, and to their habits, and to their
traditions, and to their culture.
And after that Allah ﷻ gives the Prophet
ﷺ, he talks to the Prophet ﷺ in
terms of marriage, that he is allowed to
marry, إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ الَّتِي آتَيْتَ أُجُورَهُنَّ
وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكُ وَبَنَاتِ
عَمِّكُ وَبَنَاتِ عَمَّاتِكُ So Allah ﷻ is telling
him that it's halal for you to have
your wives, even though they're more than the
number that the Qur'an states, and to
marry if you want to marry more.
And then the verses right after that, He
says, سُبْحَانَهُ وَتَعَالَىٰ لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ
بَعْدُهُ وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ And
the ayah after that says, and from now
on you're not allowed to marry any more
women, you're not allowed to divorce the wives
that you have, they will stay until the
end of your life, as is their ummahat
al-mu'minīn.
Now why did this complex of three or
four verses come in a row in Surah
Al-Ahzab?
Well it's actually something that is difficult from
both sides.
It will be difficult for followers or some
followers to accept that the Prophet ﷺ was
given an exception to marry more than the
number of women regular Muslims are allowed to,
but accepting that is a part of accepting
Allah's command, and the Prophet ﷺ is commanded
in those verses as well that he is
no longer allowed to marry any more, and
the Prophet ﷺ has to follow Allah's command
as well.
And this is something that is very personal,
it has to do with his marriages, and
something very personal to him ﷺ, and difficult
for us to understand because it's different, because
polygamy as a concept is difficult for people
to understand.
What about understanding the Prophet ﷺ's command to
be that that's allowed for him for a
certain period of time, then wasn't allowed after
that?
But that's a part of what Surah Al
-Ahzab teaches, that we accept Allah's commands and
accept Allah's teachings, no matter how difficult they
are, even if we struggle with them.
And that's that part of the Surah I
find to be very very important.
The command after that, the example after that,
talks about the Prophet ﷺ's house.
يَا أَيُّهِنَا آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا
أَن يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ
وَلَكِنْ إِذَا دُعِيْتُمْ فَادْخُلُوا فَإِذَا طَعَمْتُمْ فَانْتَشِرُوا وَلَا
مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِنْ نَبِيَّ فَيَسْتَحْيِي
مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ Allah subhanahu
wa ta'ala is telling the believers that
don't enter the Prophet ﷺ's house unless he
asks you in.
And if he asks you in for food
then fine, go in, eat the food, when
the food is done leave, don't sit around
waiting for more.
Waiting for the Prophet ﷺ to tell you
a hadith or to give you some more
knowledge or to share with you.
Of course spending time with him was very
attractive to everybody.
Everybody wanted to spend as much time as
possible with the Prophet ﷺ.
But that would harm him, it would hurt
him because he didn't have any private time
anymore.
He didn't have any private space anymore.
He couldn't spend time with his wives or
with his children or with himself.
And Allah subhanahu wa ta'ala is saying
this, he would be embarrassed to say that
to you.
وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ But Allah subhanahu
wa ta'ala is not embarrassed to tell
you what is haqq.
And then the ayah continues and talks about
the relationship people are going to have with
his wives.
وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَائِ حِجَابٍ You're
going to be in the Prophet ﷺ's houses,
his wives are going to be there.
So when you speak to them, make sure
there is a hijab.
Don't stare at their faces, there should be
a curtain.
There should be some physical distancing with the
wives of the Prophet ﷺ.
ذَلِكُمْ أَطَهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَ That is pure for
your heart and their hearts.
When you listen to this ayah, you're like,
what are you talking about?
Is it possible that they could have thought
something inappropriate?
They're human, and of course, and that's why
Surah Al-Ahzab is difficult.
That's why everything in Surah Al-Ahzab causes
haraj when you're listening to it, but that's
what we follow.
Allah ﷻ is saying, yes, you're human, so
make sure there's a hajis, make sure there's
a hijab, and that is more pure for
your heart and their hearts as well.
وَمَا كَانَ لَكُمْ أَن تُؤْذُوا رَسُولَ اللَّهِ وَلَا
أَن تَنكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا You can
never harm the Prophet ﷺ by spending too
much time in his house, or speaking to
his wives in an inappropriate manner, or ever
marrying them after he dies ﷺ.
Again, an issue that was, there was haraj
in it for the Prophet ﷺ and the
believers.
That's why in Surah Al-Ahzab, we have
that verse, إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ
يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
Indeed, Allah ﷻ and His angels, they send
their blessings and love to the Prophet ﷺ.
So all those who believe, perform the same,
صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا وَاللَّهُمَّ صَلِّي عَلَى سَيِّدِنَا
وَنَبِيِّنَا وَحَبِيبِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحِبِي أَجْمَعِينَ Why?
Because this surah gives us so many examples
that are difficult, that are hard to talk
about, that are hard to follow, showing us
how the Prophet ﷺ never ever broke a
rule, never crossed a line, never refused anything
he was told, and always followed what Allah
ﷻ commanded him.
And that's why this is a surah that
we have that verse that elevates the status
the way it does.
So, the example that comes after that, was
a matter for the men, that if they
divorced the women before they touched them, then
it was not on the women's side.
And the Arabs did not like this, and
it was the custom of the Arabs that
the women would get used to it, even
if their husbands had not touched them before.
And this, of course, changed.
And the Arabs did not like to change
their customs and traditions, and until now the
Arabs do not like to change their customs
and traditions, but the Qur'an has changed
many of these customs.
Then the matter that followed was for the
Prophet ﷺ, three or four verses in succession,
talking about how Allah ﷻ allowed the Messenger
of Allah ﷺ to marry women.
Then the verse that follows prohibits this, that
women are not allowed to marry after him.
So why does this verse come with this
surah?
Surah Al-Ahzab, as I told you, talks
about the obedience of Allah ﷻ to the
divorced women.
Many Muslims today disagree with the acceptance that
the Prophet ﷺ married a number of women,
more than the number allowed for men.
But this is from the obedience of Allah
ﷻ and from the commandment of Allah ﷻ.
It is the best solution for the Messenger
of Allah ﷺ to marry.
And for the Prophet ﷺ, if Allah ﷻ
forbids him to marry, or to change, or
to exchange their wives, i.e. your wives
that you have, do not marry them and
do not divorce them.
So we stayed with him ﷺ.
So Allah ﷻ shows us how hardships are
for and against him.
Sometimes they are against us and sometimes they
are against the Messenger of Allah ﷺ.
So we must, if we have submitted as
he has, and we have believed as he
has, to accept the commandment of Allah ﷻ
of what is hard for us and what
is not, and that we do not change
in His command, glory be to Him.
And there are great verses in which there
is this meaning.
And we will not find such verses in
any other subject of the Qur'an.
Allah ﷻ did not speak about his marriage
and his wives as was mentioned in Surah
Al-Ahzab.
Then the hadith moves us to his house
ﷺ.
And there is an order for the companions,
that they do not enter the houses of
the Prophet ﷺ unless they are allowed to
eat.
And if they eat, they should be allowed
to eat.
And they were not used to the hadith.
They used to enter.
Imagine you enter the house of the Prophet
ﷺ.
And you sit.
And after the food, come on, the tea.
And after the tea, the fruit.
And after the fruit, come on, tell us,
O Messenger of Allah ﷺ.
Indeed, that was hurting the Prophet ﷺ, so
he was ashamed of you.
The Prophet ﷺ did not show from himself
that he was hurt.
This is from the severity of his manners
ﷺ and his kindness in the gathering.
He did not show on his face that
he was hurt, although he did not have
time to spend with his wives, or with
his children, or with himself.
Because people do not move away.
And Allah does not be ashamed of the
truth in the Surah.
So get out.
Then the issue of dealing with people with
the wives of the Prophet ﷺ.
The houses of the Prophet ﷺ are one
room.
So if they sat with the Messenger of
Allah ﷺ, his wife was with them.
And if you ask them for provision, ask
them from behind a veil.
Let there be a veil.
That is purer for your hearts than their
hearts.
In the mention of the purity of the
heart, it is as if a person asks,
is it possible that something has entered the
hearts of the Companions or the hearts of
the Ummah of the believers?
They are humans.
Allah says, It is purer for your hearts
than their hearts that the speech be from
behind a veil.
If you will be in the house of
the Prophet ﷺ every day, then you will
have to put a veil between you and
my wives, so that you do not harm
them, and you do not harm the Messenger
of Allah ﷺ, and you do not harm
yourselves.
And it is not with Allah ﷻ that
he is ashamed to order us to do
this good.
But the Surah of Al-Ahzab tells us
about these factors, which are something of a
hardship for people.
And it was not for you to harm
the Messenger of Allah ﷺ, nor to marry
his wives after him ever.
And for this hardship that we find, and
for this house that was opened for us,
the Surah of Al-Ahzab shows us inside
the house of the Messenger of Allah ﷺ,
and teaches us.
The verse came, Verily, Allah and His angels
send blessings upon the Prophet ﷺ.
O you who have believed, send blessings upon
him ﷺ.
Allah is the Greatest.
We send blessings upon him ﷺ.
Why?
Because he endured all this hardship.
And he obeyed and did not object.
And he did not reject anything.
And this is also our duty.
The Surah ends with another command.
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِينَ
يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِي بِهِنَّ Another command that
is focused on the dress code of our
sisters.
The Prophet ﷺ is being told, Tell your
wives, tell your daughters, tell all the Muslim
ladies, يُدْنِينَ عَلَيْهِنَّ to wear clothing that don't
show their physical appearances.
Again, it's in Surah Al-Ahzab, because it's
been acknowledged that it's a difficult thing to
follow.
But it's there, and it's still, and it's
a command that is very clear in the
Qur'an.
The Surah ends, the finale is beautiful, at
the end of the Surah, إِنَّا عَرَضْنَا الْأَمَانَةَ
عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ إِن يَحْمِلْنَهَا The
most difficult command that we were ever given,
is carrying this amana.
The amana of free will, the amana of
being able to say no to Allah ﷻ,
but never doing it.
The amana of being able to do whatever
you want on this earth.
Not being a part of the normal ecosystem.
Not living based on our instincts, but capable
of metacognition and making our own decisions.
And everything else in this world, when Allah
commands it, it immediately obeys, but we're the
ones that have the ability to say no.
None of the other creations want that ability,
because it's a scary one.
And it's an amana, it's something we've been
trusted with here.
Make sure you don't misuse this.
The most difficult of all commands, عَرَضْنَا الْأَمَانَةَ
عَلَىٰ السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ And they refused to
carry it.
وَحَمَلَهَا الْإِنسَانَ And the human being did.
إِنَّهُ كَانَ ظَلُومًا جَهُولًا And that's how the
surah ends.
It ends with that final, most difficult command
of all.
The most difficult thing that we'll ever carry,
which is the amana.
تُخْتَمُ السُّورَةِ بِأَمْرٍ لِلنِّسَاءِ وَيُدْنِينَ عَلَيْهِنَّ مِنْ
جَلَابِيبِهِنَّ اِعْتِرَافًا مِّنَ اللَّهِ أَنَّ هَذَا أَمْرٌ فِيهِ
مَشَقَّةً وَإِيْجَابًا عَلَىٰ أَخَوَاتِنَا أَنْ يَلْبِسْنَ مَالًا يَعْنِي
يُظْهِرُ أَجْسَادَهُنَّ وَهَذَا مِنْ أَمْرِ اللَّهِ سُبْحَانَهُ وَتَعَفَ
وَطَاعَ اللَّهَ وَآمَنَ بِهِ يَلْتَزِنْ بِأَمْرِهِ و تُخْتَمُ
السُّورَة بالآية العظيمة إِنَّا عَرَضْنَا الْأَمَانَةَ الأمانة هذه
قدرتنا على الاختيار الحر كل مخلوق من مخلوقات
لا تنفذ أمره إلا الإنسان عنده القدرة أن
يقول لا وهذه أمانة عليه أن يحترمها وأن
يعظمها وأن لا يعصي الله ما من مخلوق
يعصي ربه إلا الإنسان عنده هذه القدرة وهذه
الأمانة هي أشق ما حمله الإنسان في حياته
ورفضها الجبال ورفضتها السماوات والأرض وقبلناها نحن وختمت
السورة بهذا المعنى الجميل يعني حتى نتفكر فيه
ونتأمل I hope that was beneficial سبحانك اللهم
وبحمدك أشهد أن لا إله إلا أنت استغفرك
وأتوب إليك وصلى الله على سيدنا محمد وعلى
آله وصحبه أجمعين جزاكم الله خير بارك الله
فيكم السلام عليكم ورحمة الله وبركاته