Adnan Rajeh – Surat Al-Hashr Summary
AI: Summary ©
The transcript describes the history and characteristics of Surah, emphasizing the importance of living by the rules and following rules for long-term success. It also touches on the importance of planning for long term success and finding the perfect time to be in the midst of life. The transcript uses Surah as an example of how planning for long term success is crucial to avoiding harm.
AI: Summary ©
Surah Al-Hashr In the name of Allah,
the most Gracious, the most Merciful.
And all praise is due to Allah, Lord
of the worlds.
Allahumma Salli wa Sallim wa Barak ʿalá nabiyyinā
Muḥammadin wa ʿalá ʿālihi wa ṣaḥbihi ajmaʿīn.
I'm becoming good friends with this camera here.
Staring into it everyday 3-4 times talking.
Today, Inshallah, we will be talking about Surah
Al-Hashr.
It's the second surah in the 28th Juz
'ah, which is the cluster that we're gonna
be talking about.
From Qaf, basically, from that cluster, the previous
one that we did, to Al-Nas is
called Al-Mufasal, the detailed.
And it's called the detailed because it's the
opposite of that.
Everything is summarized, and Arabs do that quite
often.
They call something by its opposite for different
reasons that are linguistic I don't wanna get
into right now, waste your time.
But from Qaf to the end, it's called
Al-Mufasal, and it's four clusters, Qaf to
Hadid, and then Mujadila to Tahrim, then Al
-Mulk to Al-Mursalat, and then Surah An
-Naba until the end, just each Juz'a
on its own.
And at the end, inshallah, probably not this
year, but next year, we'll try to kind
of break down, they summarize the Qur'an,
these four clusters.
They basically, the Mufasal, just summarize everything the
Qur'an talked about in the first 26
Juz'a, where everything took a long time,
and everything is gonna summarize and compress down
in these Surahs.
The Juz'a that we're in, the cluster
that we're in from Mujadila to Tahrim, is
a Madani Juz'a.
Everything is revealed, was revealed in Medina.
So they're very dynamic Surahs, they talk about
relationships, they organize their relationships within the Muslims'
community, they organize the relationships of Muslims with
other groups around them, living with them or
outside of where they live, those who are
enemies, those who are allies.
It organizes leadership, it organizes unity, it organizes
dealing with people who don't necessarily fully agree
with us in terms of working together.
It organizes family relationships, it's just a lot
of tanzim, it's a lot of organization, and
pointing out how things should happen within the
new Muslim society.
Because the Prophet ﷺ had created this new
society, it was unheard of that people from
such different backgrounds, whether it is lineage and
heritage background differences or ethnic differences, all living
together and within the same society, you have
people from different faiths and from different walks
of life, different opinions, and everyone's abiding to
this new constitution that has been signed into
these new laws.
It was a very fresh experience for Arabia
at the time.
So a lot of the Qur'an kind
of addresses the challenges and the difficulties.
It's really very important to understand these parts
of the Qur'an and spend time contemplating
them and reflecting upon them.
Surah Al-Hashr will do something similar to
Surah Al-Mujadilah.
Surah Al-Mujadilah focused on the relationships amongst
Muslims within the society, amongst Muslim individuals.
Surah Al-Hashr is going to look at
groups, organizing the relationships between Muslims and other
Muslim groups, rather than individuals.
Rather than Surah Al-Mujadilah, it looked at
spouses, looked at people in their gatherings, looked
at secret council, how to deal with your
leader, how to deal with those who are
related to you but don't follow your faith.
It was individual relationships or being organized inside
the community.
Surah Al-Hashr looks at groups and how
we deal with groups that betray us, how
we deal with groups that are our allies,
how do we deal with groups that are
struggling or suffering within our society, how do
you deal with groups that are similar to
us, how do you deal with groups that
aren't similar to us.
And that's what Surah Al-Hashr does.
The first paragraph in the Surah talks about
the incident of Jala'a Bani Nadhir.
It was a group of Ahlul Kitab, people
of the book who were living inside of
Madinah, who had signed a treaty with the
Prophet ﷺ, signed the constitution, sorry, to live,
to be citizens of this new country.
And what happened is that they tried to
kill the Prophet ﷺ.
There was an attempt of assassination that was
proven, that they were trying to kill the
Prophet ﷺ.
The Prophet ﷺ left their area that they
were living in and offered them time to
rectify the mistake, to admit that they made
a mistake, to bring those who tried to
kill him ﷺ to justice and to apologize,
and they refused.
They stood by their attempt of assassination, which
basically was breaking, was basically going against the
constitution.
And the Surah talks about that at the
beginning.
And the fact that they were asked to
move, they were removed from Madinah, you can't
live here anymore, you have to go live
somewhere else.
And they were removed and they went and
they lived in Khaibar.
There was no war that occurred, there was
no fighting, there was no battle, but they
had to move.
If you don't abide...
And this was a lesson for the Muslims
and a lesson for us today.
If you're going to live in a society,
you have to abide by the rules that
everyone has agreed upon.
If you're not gonna live by those rules,
you need to leave, you need to go
live somewhere else.
Wherever that may be, you come to this
country, you have to live by the rules.
If you don't like the rules, then there
are channels that you can go through to
talk about changing these rules if you think
that they're unfair.
But for as long as you're here, you
live by those rules that we've all agreed
upon.
You can't break the rules and expect that
you're going to be treated like everyone else
and that things are gonna work out for
you.
But al-Nadir broke the rule, they tried
to kill the leader, they tried to kill
the Prophet ﷺ, they didn't rectify the situation,
they stood by it.
وَهُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ
مِنْ دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنْتُمْ أَنْ يَخْرُجُوا
And the Muslims didn't think that they were
gonna be able to remove them because they've
been there for such a long time.
This tribe had lived in Medina for such
a long time, how could he possibly remove
them?
وَظَنُّ أَنَّهُمْ مَانِعَتُهُمْ حُصُولُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ
مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمْ الرُّعْبَ
يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا
يَا أُولِي الْأَبْصَارِ And they thought, the people
of the...
i.e. of Bani Nadir, they thought that
if they stayed in their castle, that they
would be protected, that no one could remove
them.
But Allah سبحانه وتعالى i.e. had them
removed in a way they never thought of.
رُعب, just fear filled their hearts.
And when fear fills the hearts of a
society, decisions aren't made properly.
And there's no trust in leadership, and they
gave up quicker than anyone who was observing
this incident thought they would because they could
have stayed in their castles for years, not
requiring any outside assistance.
They had enough food and water there to
live and to survive, not needing.
And in the meantime, the whole issue could
have been resolved.
But they gave up.
Allah سبحانه وتعالى says, وَلَوْلَا أَن كَتَبَ اللَّهُ
عَلَيْهِمُ الْجَلَاءَ الْعَذَبَهُمْ فِي الدُّنْيَا Had Allah سبحانه
وتعالى not told the Prophet ﷺ that they
need to leave, then the alternative would have
been war to fight them.
And that's not what Allah سبحانه وتعالى wanted.
And that's not what the Muslims wanted.
There's no interest in causing war.
But if we can't agree to a number
of rules that serve the larger picture, to
serve the actual society, then those who break
the rules have to go find somewhere else
to live.
Or else it's impossible for there to be
proper tolerance and for there to be a
proper citizenship.
It's a very difficult concept.
And maybe for many of us in the
state that we're in, it doesn't really matter
to you.
But I think it's important to understand that
as Muslims, we come up with a set
of common laws and rules that we agree
with everyone upon.
And we hold ourselves and everyone to those
rules.
And that's how societies become prosperous.
So when we come and live in the
country that we're living in or any other
country, you have to abide by the laws.
You have to abide by those rules.
If you don't like the rules, that doesn't
mean it's okay.
Not liking the rules doesn't mean it's okay
not to abide by them.
And I think that's the point that Islam
is very, very relevant and it's worth looking
into.
The verse is actually to comment on something
that I think is interesting.
مَا قَطَعْتُمْ مِن لِّيْنَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ
أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلْيُخُزِيَ الْفَاسِقِينَ During the time
that the Muslims performed the siege around Bani
Nadir, forcing them to leave, the Muslims didn't
have a lot of...
Financially, they were always...
They struggled most of the Prophet's ﷺ life.
And they got very cold during the night,
so they...
And it was haram to them to ever
cut down a tree.
And that's something that the Prophet ﷺ had
taught them and they lived by that.
But they got so cold one night that
they cut off branches from trees to use
it as firewood to stay warm.
And the next morning they felt very, very...
They regretted that.
And they felt very bad about it.
And they started asking the Prophet ﷺ whether
they were going to be punished for cutting
down these trees.
So the Qur'an came and said, مَا
قَطَعْتُم مِّن لِّيْنَةٍ Lina is a...
It's the name of my daughter.
But it's also a small...
نخل, it's a small palm tree.
A small palm tree is called lina.
And they had cut one down to use
for firewood.
So the Qur'an came and said, if
you do that, whether you do it or
you don't, if you're doing it for your
personal use, for your need, then...
فَبِإِذْنِ اللَّهِ Allah Subh'anaHu Wa Ta-A
'la has permitted you to do that.
It just shows you the respect the Muslims
had built in their hearts and minds towards
nature and towards resources around them.
You don't cut down trees unless you 100
% have to.
The second paragraph in this surah starts organizing
the financial situation, the financial system within the
Muslim country.
وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ
عَلَيْهِ مِنْ خَيْرٍ وَلَا رِكَابٍ وَلَكِنَّ اللَّهُ يُسَلِّطُ
رُسُلَهُ عَلَى مَنْ يَشَاءُ مَا أَفَاءَ اللَّهُ عَلَى
رَسُولِهِ مِنْ أَهْلِ الْقُرَافِ لِلَّهِ وَلِلرَّسُولِ وَلِلْقُرْضَ
وَالْيَتَامَةِ وَالْمَسَكِينِ وَبَنِ السَّبِيلِ What is fate?
Fate is whatever bounty or loot the country
is able to obtain without war, without going
to war.
Traditionally in Arabia, if fate was always distributed
amongst the soldiers and the war commanders and
the elders of the tribe, no one else
had any say when it came to fate.
And the Qur'an came and changed that.
And the people didn't like it by the
way.
There were a lot of people, even amongst
the sahaba, who objected to this.
Fate meaning that no war occurred.
The Qur'an is saying that, فَمَا أَوْجَفْتُمْ
عَلَيْهِ مِنْ خَيْرٍ وَلَا رِكَابٍ You didn't exhaust
your horses, you didn't ride, you didn't fight.
You got this bounty without any of that.
So then this bounty that you have, this
loot, is going to be distributed.
فَلِلَّهِ وَلِلْرَسُولِ وَلِذِي الْقُرْبَةِ It's going to be
given to Allah and His Prophet to be
used in the proper channel, which is ذِي
الْقُرْبَةِ وَالْيَتَامَةِ وَالْمَسَكِينِ وَبِالسَّبِيلِ Give to your
relatives, give to the needy, give to those
who can't take care of themselves, give to
those who are stranded and can't find their
way home.
Take care of the lower socioeconomic group within
your society.
And then the ayah states a law, an
Islamic law, that I think should be memorized
by everybody.
كَيْ لَا يَكُونَ دُوْلَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ This
is what the ayah says.
You distribute that wealth to the poor, to
those who are in need, so that money
does not become دولة.
دولة means exclusive, something that is exclusively circulated
within a certain group.
You don't want money and wealth to circulate
exclusively amongst the rich only.
You can't have an economic system that is
rigged in a way where the poor will
get poorer and the rich will get richer.
If the system is developed in a fashion
where the rich take very little chance and
the poor take a lot of chance all
the time, then that's a system that is
rigged to make the poor poorer and to
make the rich richer.
And that is a system that is completely
un-Islamic.
Islamic systems, regardless of what the definition of
Islamic economic system actually is, which is something
that scholars have never agreed upon, and will
take a long time.
And today we need to produce something that
is much more modernized in terms of how
wealth and how assets and money and currency
is going to be used in an Islamic
system.
But what we do know is that the
system has to be designed in a way
where the poor get richer and the rich
can hold on to their wealth and get
richer as well.
But that has to be a part of
the system.
It can't be an exception.
It can't be the poor get poorer, but
we do have these external aids that help
the poor.
No, that's not an Islamic system.
It has to be programmed within the system
that the poor will get better, that the
lower class will become middle class, and the
middle class can move up to the higher
class.
That's how it's supposed to be programmed and
designed.
كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ This
is what Allah subhanahu wa ta'ala says.
This is what He's basing His rulings and
His decisions upon, subhanahu wa ta'ala.
When He's saying the fate doesn't go just
to the army, it goes to the poor.
They didn't like it.
They didn't like it to the point that
Allah subhanahu wa ta'ala had to add
an ayah to this verse that is probably
one of the most known verses in terms
of following the Prophet.
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُونَ
What your Prophet tells you to do, you
must do.
What He tells you not to do, you
must not do.
An additional incentive and encouragement that you need
to listen.
They didn't want to listen.
Because that's not what they were used to.
And that's a big change that occurred in
Arabia.
When Islam brought this financial system that started
to remove people from the lower socioeconomic status
and lift them to middle class at least.
The goal is not to make the rich
poor, no.
Or to deprive them from increasing their wealth.
But it has to be organized in a
manner that will lead by default for people
who have less wealth and have less assets
and have less chances to have more of
that.
It has to be embedded in the system.
It can't be an exception.
It can't be based on external help.
I think that's something that's maybe beyond the
scope of this little talk that we're doing
tonight.
Surah Al-Hashr is the second surah in
the Surah series that we're covering, from Al
-Mujadila to Al-Tahrim.
And the Mufasal from Qaf to Al-Nas
is four surahs that summarize everything in the
Qur'an.
It's called Mufasal.
This is from the publication of Al-Shay
'ah by the Arabs against it.
So it's not Mufasal, but it's short.
And a lot of information has been put
in short surahs compared to what was before
it.
For example, compared to Al-Baqarah by Al
-Hashr.
There are big differences in the number of
verses and the number of words.
So this surah is from Qaf to Al
-Nas.
There are four chapters.
We talked about the first chapter, from Qaf
to Al-Hadeed.
The chapter of comparisons and choices.
This chapter that we're covering is an organizational
chapter for the life of Muslims in their
societies.
It's a civil chapter in particular.
It's a movement chapter.
You feel life in it.
You feel as if you're seeing the life
of the Prophet, peace and blessings be upon
him.
It's all stories.
I'll tell you a story that happened with
him, peace and blessings be upon him.
And with the Muslims.
Until the verses were revealed and they were
connected to a certain principle in coexistence and
life.
It's Surah Al-Mujadilah.
And it organized the life of the Muslims
among themselves as individuals.
The man with his wife.
The people with each other in their meetings.
The people in their gatherings.
With the leader.
With those who didn't show loyalty to you
even though they were your relatives.
With those who refused to be your allies.
These are individual relationships.
Surah Al-Hashr organizes social relationships.
In the first part of Surah Al-Hashr
and the first few verses it talks about
the relationship of Muslims with Banu Nadir.
They signed a contract with the Prophet, peace
and blessings be upon him.
Then they tried to kill him.
And this attempt was proven.
Then they refused to admit it.
They refused to apologize.
They refused to fix the matter.
So it became their duty to kill them.
Not to fight them, but to kill them.
You can't live in a country where you
don't follow the rules You have to follow
the rules.
In any country you live in when you
come to this country you have to follow
the rules.
If you don't like their rules you can
either go through the ways that they provided
for you to change these rules or leave
the country and leave.
If you live in a country where you
don't follow the rules this is a must.
A Muslim must understand the rules and follow
the rules.
If you look at the law and you
find it unfair there are ways to change
this law to object to it or to
complain about it.
But to oppose it just because you don't
like it this is not a Muslim thing.
Banu Nadir were executed and this is from
Allah's grace.
If Allah didn't write the decree He would
have punished them in this world and in
the hereafter.
In the context of these verses Allah says,
You have not cut down a palm tree
or left it standing on its roots.
By Allah's permission.
Muslims used to refrain from cutting palm trees
and trees but when they besieged Banu Nadir
they froze and were weak so one night
they cut down a tree to use it
as firewood and regretted it the next day
and thought that punishment would come so they
went to the Messenger of Allah to apologize.
The verse says, You have not cut down
a palm tree This is a sign of
how great Muslims are for the nature around
them and for the resources in their hands.
So don't cut down trees like this not
out of pity or revenge.
But Banu Nadir destroyed their houses they destroyed
their houses and burned their trees so that
no one benefits from it.
However, the Prophet did not punish them or
burn them.
This was a matter of commitment to the
covenant.
This is how Muslims dealt with those who
betrayed them.
Then there are other verses that talk about
how to deal as Muslims with the wealth
that enters this Muslim community.
In the old times, the Fai'a was
the wealth taken by Muslims without war.
They would go to war and they would
not fight and they would be rich but
the Fai'a was without war.
So the covenant was that the Fai'a,
like the spoils, was distributed to the leaders
of the people, soldiers, warriors, and armies.
So the verse says, You have not burdened
them with horses or camels.
You have not burdened them with horses or
camels.
You have not fought.
This wealth is for Allah, the Messenger, the
close relatives, the orphans, the needy, and the
wayfarer.
This is what the people liked the most.
People were angry with this rule to take
this wealth and give it to the needy.
Allah, the Exalted, said, So that there may
not be a state among the rich among
you.
That is, the Islamic economic system must be
prepared to get the poor out of poverty
to the middle class at least.
The system must be programmed like this.
That is, it is prepared to get people
out.
It is not a matter of exception.
There are always external aids that come to
the needy and help them.
The system must be prepared to get the
poor out of poverty.
That is, the system that makes the rich
richer and the poor poorer is not Islamic
regardless of its details.
We do not know the Islamic economic system.
We do not have clear details for it
now because there are many changes.
But what we know is that it must
be prepared in a way in which the
poor and the rich share the loss or
the possibility of loss.
There must be a balance to a certain
extent in bearing the risks of selling and
buying.
It is not that the poor bear the
possibility of loss and the rich do not
bear the possibility of loss so that the
rich gain wealth and the poor gain poverty.
This is a strange problem in the world
as a whole.
This makes money a state among the rich.
Today, the richest 1% of the world's
population owns more than 90% of the
world's population.
These numbers are absurd, shocking and tiring.
You continue in the verses and then Allah
starts talking about another group of Muslims living
amongst them.
The poor, the needy in your society, they
have to be taken care of.
They have to be sought out and offered
services because these are people who are trying
to improve themselves.
They are people who are like you.
You share the same path with them.
You can't be ahead and they're behind.
You can't leave them behind.
وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ
هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِنْ
مَا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ
خَصَاصَةً مَنْ يُوْقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْتُوعُونَ
Right in the middle, to make sure that
they were helping their brothers.
وَمَنْ يُوْقَ شُحَّ نَفْسِهِمْ The one that is
capable of protecting himself from his own selfishness
is the one who is going to find
success.
And that's what the verse says.
This important relationship between the wealthy Muslims and
the poor Muslims has to be a relationship
of love.
Has to be a relationship of aid, of
help.
We try to remove our brothers and sisters
who are in a state of need to
a state where they're not in need.
And we have to find that something that
we enjoy and we have to get rid
of our selfishness so that we can do
it.
Or else it's not going to happen.
That's what these verses talk about.
They move on and they give us an
example of people living amongst us who don't
necessarily believe with us.
أَلَمْ تَرَ إِلَىٰ الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ
كَفَرُوا مِنْ أَهْلِ الْكِتَابِ It's as if we
have all these different parties within the Muslim
society.
There's the Muslims who are following Allah subhanahu
wa ta'ala's prophet.
And then there's the Munafiqeen.
They're another party of people.
You don't fight them.
You're not at war with them.
But they don't agree with you and they
make alliances with others.
And the ayah is showing us how they
were making allegiances towards the people of Bani
Nadir.
Telling them if you leave, we'll leave with
you.
If they fight you, we'll fight with you.
They're lying.
Allah subhanahu wa ta'ala is saying they're
lying.
They're too scared of you to do any
of this.
But it's showing us a dynamic conversation that
is occurring between them.
These are all types of people that exist
in the Muslim society.
And the surah is explaining to us that
this is how it is.
We need to stick together.
We need to be as one in order
for you to stand up against those who
don't agree with you.
It's almost never about fighting and war and
combat.
It's very rarely about that in the Qur
'an.
Actually surah Al-Hashr is one of the
few surahs in the Qur'an that show
that there's all these different groups that live
in the same society.
Do we remove the munafiqeen?
No.
We only remove those who broke the constitution,
who actually threw the constitution away and tried
to kill the leader.
But the munafiqeen who are allies with them,
they're not removed.
As long as they're following what they had
agreed to follow regarding the constitution itself, they're
welcome to stay.
Even though they are saying things like, لَأَنْتُمْ
أَشَدُّ رَهْبَةً فِي صُدُورِهِمْ مِّنَ اللَّهِ ذَلِكَ جَأَنَّهُمْ
قَوْمٌ لَيَفْقَهُونَ لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرَى
مُحَصَّنَةٍ أَوْ مِنْ وَرَائِ جُدُرٍ They fear you
more than they fear God.
And they would never dare fight you unless
they were in castles.
Allah Subh'anaHu Wa Ta-A'la explains
to the Muslims the truth of the matter.
But the value of these verses is the
fact that they are left to be.
Muslims didn't declare war upon the Munathiqeen, even
though they were a group that existed within
Medina, within this larger Medina society that the
Prophet ﷺ had created.
We continue with the verses of the hadith.
It talks about another group of people who
live in Medina with the Muslims.
They are the poor.
It talks about a beautiful and humane relationship
between the poor Muslims and their rich people.
And the example of the Ansar, those who
influence themselves, even if they have a speciality.
Allah Subh'anaHu Wa Ta-A'la says,
This is the one who can get rid
of selfishness and give.
The relationship between the rich Muslims and the
poor must be one of love, affection, and
giving.
A relationship in which the rich Muslims aim
to elevate the poor from their poverty to
the middle class, in which they can rehabilitate
themselves.
By Allah, there is no Muslim society in
which there is not enough money to rehabilitate
everyone.
But there is a bad organization, misuse, lack
of love, and lack of trust.
So there are some Muslims who are left
behind from being able to provide for the
poor, the hungry, and the needy.
So they do not educate the children well,
and do not raise people in a good
way, with religion, morals, and values.
And the reason is the lack of love
between the Muslims.
So this is the relationship between the Muslims
and the poor in their countries.
It must be a relationship of love and
giving.
It is a good thing to read the
verses in Surah Al-Hashr.
To the poor emigrants who were expelled from
their homes.
Beautiful verses.
Then the verses turn our attention to the
existence of parties and groups within the Muslim
society in Medina.
The party of hypocrites and those who disbelieved
among the People of the Book.
There are parties.
Their Lord, Glorified and Exalted be He, did
not order them to be expelled altogether.
He did not expel anyone except those who
opposed the constitution and tried to kill the
Prophet.
The rest remained.
Did you not see those who hypocrised and
said to their brothers who disbelieved among the
People of the Book, If you are expelled,
we will go out with you and we
will not obey anyone of you ever.
And if you are killed, we will help
you.
And Allah bears witness that they are liars.
If they are expelled, they will not go
out with them.
And He shows us their speech.
And their speech is all lies.
This is not important.
What is important is that there are these
groups on earth.
And as long as you do not disobey
the constitution, you will remain.
Even if your thoughts are different from my
thoughts and your intentions are different from my
intentions.
This is the reality of the civil society
in Medina that the Prophet, peace and blessings
be upon him, created.
It is a matter worth looking at.
O those who believe, have piety when you
deal with Allah subhanahu wa ta'ala.
And make sure that you plan long term
for what you are going to meet Allah
subhanahu wa ta'ala with.
I love it because that is exactly what
this surah means.
The relationships that Muslims have with non-Muslims,
with traitors, with allies, with their wealth, with
the poor.
This is an issue of long term planning.
We have to really take time to think.
What do we want to see 10-15
years from now?
What types of relationships do we want the
Muslim societies to have with other societies?
What do we want to see regarding the
low socio-economic group of Muslims?
What do we want them to be 10
years from now?
It has to be a long term plan.
That verse is right there to remind us
of it.
And then it says, لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ
عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا وُتَصَدِّعًا مِن خَشَّةِ اللَّهِ
If this Qur'an was descended upon a
mountain, upon rock, then the rock would shake
in fearfulness of Allah subhanahu wa ta'ala,
understanding the word of Allah subhanahu wa ta
'ala.
How is it that it comes to our
hearts and we fail to respond the same
way a rock is responding?
Have our hearts become harder than rock?
Has our level of comprehension become so dulled
down that rocks seem to understand more than
we do?
Again, in a surah that talks about equity,
talks about the importance of taking care of
the poor, talks about dealing with citizenship and
citizens within the country you live in.
Wallahi, very, very deep.
The surah ends with, هُوَ اللَّهُ الَّذِي لَا
إِلَٰهَ إِلَّهُ Verses that tell us the beautiful
names of Allah subhanahu wa ta'ala, reminding
us of who He is subhanahu wa ta
'ala.
You're going to see that in this juz'.
Every couple of surahs, you're going to find
some verses that are extremely spiritual.
Why?
Because the surahs are so dynamic.
Do this, don't do this, this problem, he
said this, they said that.
You have to deal with it like this.
You get in the midst of life and
you start forgetting your spirit, your soul.
So the verses come in and they just
give you this very concentrated dose of spirituality.
At the end of surah al-Hashr is
a really good example because the verses are
very moving and beautiful.
I hope that was beneficial.
Subhanakallahu bihamd.
Bismillahirrahmanirrahim.
La ilaha illa anta astaghfiru wa atubu ilayk.
Wa salallahu wasalamu ala baraka ala nabiyyina Muhammadin
wa ala alihi wa sahbihi al-zimreen.
Izzakumallahu khayran.
Wabarakallahu feekum.
Assalamu alaykum wa rahmatullahi wa barakatuh.