Adnan Rajeh – Surat Al-Hujuraat Summary
AI: Summary ©
The Surah desired by the Prophet is a common form of his teachings, and it is important to respect his commands and manners. The importance of affirming the Prophet's advice to not raise one's voice above his, and following certain manners is emphasized. The importance of dressing up to celebrate diversity and events like the upcoming election is emphasized, as it is a means of achieving a peace upon one's life. The transcript highlights the importance of dressing up to be liked and respectful in Islam, while also highlighting the need for people to deal with their past.
AI: Summary ©
Today we will talk about Surah Al-Hujurat,
the third and last surah of the ninth
clusters of surahs in the Qur'an.
Surah Al-Hujurat is
the final surah in this group and it
is the surah that the scholars have traditionally
called Surah Al-Adab, the surah of manners.
This surah teaches us the manners and values
that the Prophet ﷺ taught us and the
manners we should have with him and with
everything that he taught us to, or everything
that is in regards of him ﷺ, and
that's basically what Surah Al-Hujurat is going
to talk about.
The beginning of it, and I'll go through
it because it's a bunch of commands basically
in Surah Al-Hujurat, and it's a madani
surah, it's one of the late madani surahs,
it begins with the first manner that he
had ﷺ, he taught us ﷺ, is that
we don't put anything before the command of
Allah ﷻ and his Prophets.
That's the first adab that we must obtain,
is that we don't put anything before him.
لَا تُقَدِّمُ بَيْنَهِ لِلَّهِ وَرَسُولِهِ The first thing
you ask about, the first thing that we
think about is what does Allah ﷻ, what
does the Prophet ﷺ say about this manner?
How do they view it?
Is it something that Allah ﷻ and the
Prophet ﷺ taught us to do or not
to do?
Before we think of our personal opinions or
personal gain about it, always Allah ﷻ's
Prophet ﷺ comes first regarding any matter that
we deal with in our life, and that's
the first command of the surah and probably
the most important one of all, especially these
days where cherry-picking has become more and
more common and it's starting, unfortunately, to seem
that it's being normalized, meaning where in the
past, those who cherry-picked who chose parts
of Islam that they liked and wanted to
follow and disregarded the parts or aspects that
they didn't like or didn't want to follow,
that was frowned upon, that was pointed out.
Today, it seems to be being normalized more
and more and it's quite a fear, to
be honest, because all we really have is
the integrity of what Islam is.
If that is lost, then I'm not sure
what we're doing.
The verse right after that, the ayah after
that, he says, سُبْحَانَهُ وَتَعَالَىٰ يَا أَيُّهَا الَّذِينَ
آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا
تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ
أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ إِنَّ الَّذِينَ يَغْضُونَ
أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ
قُلُوبَهُمْ لِلتَّقْوَى لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ The second
ayah commands us, do not raise your voice
above the voice of the Prophet ﷺ.
And don't call him and yell at him
as you would call or yell at someone,
at a friend or a random person.
When we speak to the Prophet ﷺ, we
should show him the respect that he deserves.
And it's really not about him.
Here's the point, we show the Prophet ﷺ
respect because it reflects positively on us.
It's about how we perceive and understand our
deen.
It's how we perceive and understand the teachings
and the rulings within it.
When you show your father respect, it's really
not about your father.
It reflects positively and negatively upon you.
Someone who is publicly disrespecting their parents, it's
not their parents that lose status.
It's the person who doesn't lose status.
Because that's something that reflects poorly or positively
on your character.
How you deal with someone who gave you
a lot, who stood by you or is
revered and is deserving of respect.
So Allah ﷻ is telling us, don't raise
your voice above the voice of the Prophet
ﷺ.
And don't call on him and yell at
him as you would someone, a random person.
It's so that it reflects positively on our
manners.
It's that we learn to respect those who
deserve respect.
And this actually, the parallel can be drawn
from the Prophet ﷺ to every teacher and
every person in your life who has offered
you help and stood by you and educated
you.
And I think that's an important point to
think about.
And the ayah after that continues, إِنَّ الَّذِينَ
يَهُبُّونَ Those who lower their voice when they
speak to the Prophet ﷺ.
Those are the ones whom Allah ﷻ has
filled their hearts with taqwa.
And there's narrations that Abu Bakr and Umar
raised their voices once when they were speaking
to him ﷺ or around him.
And then this ayah was revealed and they
got extremely scared.
And from that day on, Abu Bakr would
always whisper in his presence ﷺ out of
fear.
And he would tell people, كِتُ أَهْلَكُ And
other Sahabas say, كَادَ يَهْلَكُ الْخَيِّرَان The two
great men almost were punished for doing that,
for raising their voice amongst the Prophet ﷺ.
The ayah continues and gives an example of
people who came to visit him ﷺ, asking
for fatwa or asking him questions.
And instead of waiting for him to come
to the masjid for dhuhr or asr, they
stood behind his house and started to call
upon him and yell his name, يَا أَبَالْقَاسِمِ
disturbing him and his wives and the children.
إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا
يَعْقِلُونَ وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمْ لَكَانَ
خَيْرًا لَهُمْ وَاللَّهُ وَفُورٌ رَحِيمٌ Those who stood
behind the rooms and started yelling and calling
out their names, they don't know what they're
doing.
Had they waited for you to come out,
that would have been better for them.
But Allah ﷻ is the most forgiving and
most merciful.
It's the issue of adab and manners.
When we come to a home, we don't
stand in the backyard.
We don't enter without permission.
We knock on the door.
We stand behind.
We wait for people to respond.
And if they don't respond, we leave.
These are the manners of Islam.
And they reflect the values of Islam.
And they reflect character.
If this cluster of surahs is talking about
the Prophet ﷺ, following him in order for
our deeds to be accepted, following him and
seeing the consequences and the fruits of that
followership, Surah Al-Hujurat gives us examples of
the characteristics of those who follow him ﷺ,
the manners that he actually taught, so that
we're not continuously looking at the concept of
following him ﷺ in a vague way.
We're given specifics.
And Surah Al-Hujurat is filled with specifics.
It's the most high-density surah of commands
and manners and rules and values that you'll
find.
Surah Al-Hujurat is the last surah in
Surah Al-Kareem.
It's the ninth surah that talks about the
Prophet ﷺ, Muhammad and the opening of the
Hujurat.
It's the third surah that talks about the
last surah, Surah Al-Hujurat.
And if Surah Muhammad talks about following him
ﷺ in order for our deeds to be
accepted, and that he only commands us to
do what is good for us, and that
if we turn away from him ﷺ, our
conditions will be ruined and we'll be replaced.
And if Surah Al-Fatihh gives us examples
of those who follow him ﷺ and what
Allah has given them of gifts, then Surah
Al-Hujurat gives us its manners.
What did he bring?
What are the manners that we have to
learn from him?
And what are the manners that we have
to deal with him and with everything that
concerns him ﷺ?
And this is Surah Al-Hujurat.
And perhaps it's the most surah in the
Qur'an in terms of surahs in which
there are commands.
Surah Al-Ma'idah may have more commands,
but Surah Al-Ma'idah is much longer.
And Surah Al-Hujurat is two and a
half pages.
Surah Al-Ma'idah is more than a
part.
So it's a very deep surah with divine
commands and all of them are manners.
And this manners is very important in religion.
And maybe it's the most important command in
the whole surah.
And maybe it's the most important command in
the whole surah.
The next command is, Do not raise your
voices above the voice of the Prophet.
In a narration, some of the companions said,
Abu Bakr and Umar were about to die.
One day, they argued and raised their voices
in the presence of the Prophet.
One day, they argued and raised their voices
in the presence of the Prophet.
This verse was revealed, Do not raise your
voices above the voice of the Prophet.
And do not speak loudly to him.
Do not speak loudly to him.
And do not speak loudly to any person.
Why?
Out of respect for his status.
He does not need this from us.
His status with Allah is known.
But this indicates our manners.
He does not harm his parents as much
as he harms himself.
If people see him in the street harming
his parents, they will not curse the two
fathers, they will curse him.
This is a reflection of his morals and
manners.
This is an important issue.
We respect the Prophet, peace be upon him,
and we glorify him.
And we do not raise our voices against
him.
And we do not speak loudly to him.
This indicates our manners.
He, peace be upon him, does not care.
He does not care whether you raise your
voice or speak to him.
He has reached a state of self-honor
that he does not think about these issues.
But this is for our sake.
So that we can learn.
See the verse, Your deeds will be in
vain.
If you do not pay attention, your deeds
will be in vain.
Indeed, those who lower their voices before the
Messenger of Allah are those whose hearts Allah
has tested of piety.
Then the next verse gives an example of
the Arabs who came to him.
So they stood behind his chambers.
They called out to him, O Abu al
-Qasim, O Abu al-Qasim, until he came
out.
They waited for him until he came to
pray, or until he came out of his
house.
They called out to him and woke him
up.
Indeed, those who call you from behind the
chambers, most of them do not believe, even
if they were patient, until you came out
to them, it would have been better for
them.
Manners.
If you come to the house, you do
not enter without permission.
You leave, you wait.
If you do not open, you leave, you
ask permission before entering.
Manners.
Manners reflect the real values of religion.
They reflect what the Messenger of Allah came
with.
These values, these manners, reflect what the Messenger
of Allah came with.
So a Muslim who does not respect the
privileges of others, does not respect their houses,
and raises his voice against the elders, against
the scholars, against their teachers, against their teachers,
he is the one who does this.
The Prophet did not really follow this.
Glory be to Allah, this Surah came after
two Surahs that taught us how to follow,
and that following should reach the level of
the soul, and that there is a reward
for following, and it gives us the essence
of this following.
So the one who violates manners, is not
a follower of the Prophet, peace and blessings
be upon him.
Rather, the Prophet, peace and blessings be upon
him, is all manners, and he taught us
manners, and we should have a share of
this.
The verses after that, there is an ayah
that is extremely intriguing.
He says, subhanahu wa ta'ala, يَا لَذِينَ
آمَنُوا إِنْ جَاءَكُمْ فَاسِخٌ بِنَبَى It is giving
us a new adab, when you are given
information.
When you are given information by someone, and
you don't have verification of that information, it
is just hearsay.
Someone said something to you about something happening,
or something that was said or done.
Allah subhanahu wa ta'ala gives us the
adab, فَتَبَيَّنُوا You need to go and validate
and verify.
You need to go and figure out, make
sure that that actually happened.
Before you act upon what you heard, before
you take a stand, before you change your
opinion, before you have a change of heart,
even when it comes to your emotion, before
you have a change of heart towards a
person that you just heard something about, you
need to go and make sure that what
was said to you is the truth.
That is your job, that is your...
If you say, well, I didn't ask, then
you shouldn't have listened.
You shouldn't let people give information if you
are not willing to verify and make sure
that what you are hearing is truthful.
فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا
أَفَعَلْتُمْ نَادِمِينَ Because if you don't, then you
may make the wrong decision.
You may harm someone, oppress them unlawfully and
inappropriately.
And then you'll regret, but at that point,
things have already gone out of hand.
The adab of dealing with information, the adab
of dealing with what you hear from what
other people have done or said to you
in your life, extremely important.
He says سُبْحَانَهُ وَتَعَالَىٰ وَأَعْلَمُوا أَنَّ فِيكُمْ رَسُولَ
اللَّهِ And know amongst you is the Prophet
ﷺ.
That was literal for the people who lived
with him and it's figurative for us who
come after him ﷺ.
He is still amongst us, not with his
body, not physically, but with what he taught
ﷺ and with these manners that we're going
to learn in this surah.
This is his legacy.
His legacies are the values and the manners
that we took from him ﷺ.
And if that's not with us, then I'm
not sure exactly what is.
لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِّنَ الْأَمْرِ لَعَنِدْتُمْ وَلَكِنَّ
اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ
إِلَيْكُمُ الْكُفْرَ وَالْفُسُوءَ وَالْعَصِيَانَ أُولَئِكَ هُمُ الْرَاشِدُونَ
فَضْلًا مِّنَ اللَّهِ وَنِعْمَةٍ If the Prophet ﷺ
obeyed you or followed in the steps of
the people around him would have caused us
all to lose and we'd all be in
a state of loss But Allah ﷻ helped
the Sahaba and filled their hearts with the
love of Iman and that allowed them to
follow him ﷺ and change these manners and
change these values and behave differently and behave
more accordingly in accordance to what he taught
ﷺ The adab right after that It talks
about the adab of khilaf when two groups
or two people quarrel وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ
قَتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا We are asked to mend
the relationships of two people or two groups
who have quarreled who have a dispute who
have a heavy disagreement that is causing people
to misjudge one another or mistreat one another
إِنَّمَا الْمُؤْمِنُونَ Ikhwa, this is the adab Remembering
that all believers are brothers So when we
disagree or we have a dispute or when
there's a difficulty between two people then it's
the obligation of those surrounding them to actually
come to the rescue It's hard for two
people who are fighting to fix the problem
on their own They are in the zone
They're in the hot zone at that point
They're fighting They can't fix this They need
outsiders to come and do that And that's
the obligation of the movement because we're all
brothers You don't see two people fighting and
say it's not my problem and walk away
That's not Islamic There's no adab there That's
lacking adab If you see two people fighting
or two groups that are It's our obligation
as Muslims to interfere and to find a
way to bring people together and to fix
this dispute and to end it And the
verses in Surah Al-Hujurat are very specific
talking about that and you don't really find
another example of that anywhere else in the
Qur'an Some social adab that come right
after that in the Surah يَا أَيُّهَا الَّذِينَ
آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّنْ قَوْمٍ عَسَىٰ أَن
يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّنْ نِسَاءٌ عَسَىٰ
أَن يَكُونُّ خَيْرًا مِّنْهُمْ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا
تَنَابَزُوا بِالْأَلْقَاءِ بِئْسَ لِسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ يَا
أَيُّهَا الَّذِينَ آمَنُوا جِتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ
بَعْدَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَبْ بَعْدُكُمْ
بَعْدَ a
bit more frequently in those realms when they're
talking about one another beware of mocking and
putting down others there's no adab there the
manner of holding our tongues and not mocking
and not ridiculing other people وَلَا تَلْمِزُوا أَنفُسَكُمْ
and don't whisper about one another and don't
speak secretly about one another وَلَا تَنَابَزُوا بِالْأَلْقَاءِ
and don't call people names يَجِتَنِبُوا كَثِيرًا مِّنَ
الظَّنِّ إِنَّ بَعْدَ الظَّنِّ إِثْمٌ don't have bad
assumptions about other people bad assumptions don't help
you they do nothing for you it's just
fun to have a bad assumption and then
talk about it with someone else it's juicy
gossip is a lot of fun that's why
they command right after that وَلَا تَجَسَسُوا وَلَا
يَغْتَبْ بَعْدُكُمْ بَعْدَ and do not gossip أَيُّ
حِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا would
someone want to eat the dead corpse of
his brother then no, don't speak about them
behind their back these are أَدَب again, without
these أَدَب, what do we have that's his
legacy عليه الصلاة والسلام he didn't build buildings
he didn't leave this he left عليه الصلاة
والسلام what he left us were values and
manners and these are the manners we're supposed
to have do not mock, do not ridicule
do not make fun of people call people
names that they don't like don't spy, don't
have bad assumptions and don't gossip ثُمَّ سُبْحَانَهُ
وَتَعَالَى he gives us أَدَب he talks about
later أَدَب the first أَدَب after the أَدَب
of dealing with the Prophet عليه الصلاة والسلام
أَدَب التعامل مع الأخبار إِنْ جَاءَكُمْ فَاسِقٌ بِنَا
بَإِنْ فَتَبَيَّنُوا if you hear a news, make
sure of it you say, I don't have
time make sure, then you don't hear the
news it is not permissible for you to
hear a news and you act according to
this news and you change the state of
your heart or you change your opinion or
you change your opinion based on a news
that you can't be sure of or you
can't be sure of and if you take
a news make sure that this news is
true or you don't hear it because this
أَدَب is very important and it is clear
in the Qur'an ثُمَّ يَتَحَدِّلْ سُبْحَانَهُ وَتَعَالَى
وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ this is literally
for the companions and it is permissible for
us but what is between us this is
an important verse in the surah between us
is what he left of values, morals and
etiquette and it is not between us with
his noble body but with his etiquette and
if we don't take this etiquette what did
we take from him if we don't have
these values what did we take from him
if he lost you in a lot of
things you cursed him if he obeyed us
you cursed us you destroyed us but Allah
loved the faith of the Muslims and we
followed him peace be upon him then after
that, the etiquette of disagreement if the brothers
of two sects of believers disagreed, they should
make amends it is obligatory to make amends
if people disagree they can't make amends the
person who disagrees with another person he is
in a state of anger and embarrassment he
needs a good person as they say and
this is obligatory for Muslims Muslims shouldn't see
two groups of Muslims and then disagree and
say this is none of your business if
this is not your business then what is
our business the believers are brothers this is
the important value so make amends between your
brothers and fear Allah then the social etiquette
don't make fun of people don't make fun
of people I'm not talking about making fun
of each other I'm talking about making fun
of a person to make people laugh especially
women they don't do this this happens a
lot when we talk about each other they
pay attention to this matter this is a
bad etiquette this is not the value of
religion if
we have to make amends we should do
it only when we are married or have
children but instead make amends the
verse is right after that talk about a
different type of etiquette it expands the manners
of Islam It started with the adab with
Allah subhanahu wa ta'ala's commands, and then
with the Prophet ﷺ personality, and then with
pieces of news, and then with your brothers
when they have disputes, and then general social
manners, and now manners with humanity, with the
full human race, everything around you.
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِّن ذَكَرٍ وَأُنثَىٰ
وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلًا لِتَعَارَفُوا إِنَّ أَكْرَامَكُمْ عِنْدَ
اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ O humankind,
O mankind, indeed we have created you from
male and female, and we have made you
populations and nations, لِتَعَارَفُوا so that you may
get to know one another, so that you
may benefit from one another.
It's not so that civilizations collide and clash,
it's so that civilizations feed off each other,
so that this diversity actually helps us become
better.
This is what the Qur'an is teaching,
this is the adab that we're supposed to
have.
We're supposed to cherish the fact that we're
different, celebrate the fact that we're diverse.
Everyone has a different culture and different...
We dress differently, eat differently, we salute and
greet each other differently.
That is something to be celebrated, not to
be frowned upon.
Islam is not trying to make everyone look
and act...
No, exactly the same way.
It's not trying to turn everything to the
same color and the same picture, no.
Whatever you have...
We are different populations, different nations, different people.
And those differences are to be respected.
إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ The best of
you are the ones who have most taqwa,
has nothing to do with the color of
your skin, doesn't have nothing to do with
your tongue, what part of the world you
come from, how much money you have, what
family name...
None of that matters.
What matters is how much taqwa you have.
The rest of it is respected because Allah
created it.
This is the adab, this anti-racism statement
that exists in the middle of this surah.
It's actually very beautiful and amazing that in
a surah that Allah Subh'anaHu Wa Ta
-A'la is telling us, this is the
legacy of your Prophet.
If you're going to follow him, these things
have to be a part of who you
are.
And right in the middle of the surah,
this anti-racism statement.
I mean, if anything tells you about what
Islam is about, then that should be it.
That definitely should be it.
The next verse is adab with humanity.
The first verses were adab with Allah, and
adab with the Prophet, peace and blessings be
upon him.
Then adab with the news, then adab with
the brotherhood, then the general social adab.
Now it's adab with all people, as a
whole, as a being of those who were.
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَإِنَّا
وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلًا لَتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ
اللَّهِ أَتْقَاكُمْ This is the anti-racism statement
found in surah Al-Hujurat.
The surah that teaches us what the Messenger
of Allah, peace and blessings be upon him,
It shortens for us the adab with which
we deal with him, and with which he
dealt with people, and with which he left
it for us, so that we may deviate
from it.
You will find in the middle of the
surah, a verse that becomes a constitution for
people to deal with others.
All human beings are created from the same
male and female.
And if their nations and tribes are many,
then their cultures, colors, tongues, customs, and traditions
differ.
This is only due to beauty, and all
of this is from Allah.
And it is not a reason for people
to hate each other, and their black or
white, or their red or yellow, this does
not change their state.
Allah's generosity is through piety.
This hateful racism that we still suffer from
in our countries, even among the people of
the same village, or the same city, or
even within the same family, this is a
big problem.
This is not what Muhammad, peace and blessings
be upon him, This is not the adab
that the Prophet, peace and blessings be upon
him, We disobeyed him in everything he taught
us.
Towards the end of the surah, and I'll
end with this, Allah gives us a specific
adab that we should have with him, not
with his deen as it is in the
beginning of it, or with the Prophet, the
ayah says, يَمُنُّونَ عَلَيْكَ أَن أَسْلَمُ They are
saying to you that you owe them somehow
because they accepted Islam and stood by you?
Is that what they're referring to in the
way that they're speaking to you?
Making it feel as if somehow you're in
debt to them because they decided to accept
Islam earlier on and stand by you when
things were difficult?
قُلْ لَا تَمُنُّ عَلَيْيَ إِسْلَامَكُمْ Don't draw a
favor of being a Muslim to me.
You're not doing me a favor by doing
this.
بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلإِيمَانِ The
truth of the matter is that Allah's favor
is upon you that He guided you to
believe and to faith and to Islam.
If you're truthful about what you're doing if
we truly believe in Him and follow Him
and Islam is our life then there is
no favor that we have upon anybody.
You teach someone the Deen you shouldn't feel
that they owe you anything.
You guide someone to Islam you shouldn't feel
that they owe you anything.
We shouldn't feel that anybody owes us anything
because we all owe it to Allah that
guided us to this in the first place.
This adab.
When we look at Islam and we look
at what we've done in our lives, we
see it as a gift from God rather
than me, me, me.
I did it.
I achieved.
I was able to do.
I, I, I.
That's a lack of adab.
Those who sit there and talk about their
accomplishments and what they've been able to do
and I did this and I was able
to do that watch out.
Watch out.
There's lack of adab here.
There's lack of good manners.
Allah is the one, subhanahu wa ta'ala,
who gave you all of it.
Remember that and word that out.
That's why the Muslim how are you?
Alhamdulillah.
You see him five minutes later, how are
you?
Alhamdulillah.
Because the praise ought to be to God.
Praise ought to be to God, not to
me.
Not to anyone.
That final adab in the surah is extremely,
extremely ...
Try and teach Allah about your own Deen.
Listen and learn.
Listen.
...
Allah knows all.
So listen and learn from him.
Subhanahu wa ta'ala.
I'll end with that inshallah.
We'll continue with the new cluster of surahs
next time.
...
...
...
Jazakumullah khairun.
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