Adnan Rajeh – Surat Al-Mujadila Summary
AI: Summary ©
The Prophet has been a great person, with his guidance and guidance throughout history. The three types of Muslims, including those living purposefully, those living in bad ways, and those living in a lifestyle of bad habits, are dynamic and relevant. The surahs are a group of Muslims focused on organizing daily life to remove bad behavior, and the importance of publicity and discussion in addressing issues is emphasized. The discussion on the negative impact of rumors and rumors on society, including the abuse of women and the negative consequences of the new Islam culture, is also discussed. The importance of community alliances and alliances in the social society is emphasized, and the importance of creating a place for people to sit and the importance of respect is emphasized.
AI: Summary ©
Today we will start a new cluster of
surahs.
We're coming towards the end of the Qur
'an.
There's only basically two, three more groups, three
more clusters.
And they're going to go by Juz'ul.
So the 20th Juz'ul is the cluster
and the 29th one is the 30th.
So today we start with the Juz'ul
28th.
What we did in the last number of
days was a cluster that begins with Qaf
and ends with Hadeed.
And it offers comparisons and choices and Surah
Qaf talked about the big comparison of the
path of Jannah, the path of Nar, and
the path on the life that the life
path that we're going to choose.
And whether we're going to be aware of
this or whether we're going to be oblivious.
So compared between those who live with purpose
and those who live without purpose, and what
what type of life do you want to
live?
Surah At-Tur compared between those who are
who have guidance and those who live a
life without guidance.
Surah Najm compared between living a life, walking
a path based on knowledge or walking a
path based on ignorance.
Surah Al-Qamar looked at the difference between
using what Allah subhanahu wa ta'ala gives
you properly or turning it into a curse.
Surah Al-Rahman looked at it from the
opposite direct in the opposite way with using
what Allah subhanahu wa ta'ala gave you
to make it a blessing or failing to
show gratitude and not being a blessing anymore.
Surah Al-Baqarah compared the three types of
people Yawm al-Qiyamah.
It compared the criteria based on which people
are judged in Dunya and then the criteria
upon which people are judged in Akhirah for
us to choose what group we would like
to be in on the Day of Judgment.
Surah Al-Hadeed compares spirituality and materialism and
asks us to balance between them.
That's basically that cluster of surahs, a bunch
of comparisons and choices that we're going to
have to make and we're making every day.
We're making them every day whether we do
it consciously or subconsciously.
They're being made every day.
This cluster of surahs is called Al-Mujadila
to Al-Tahrim, the 28th.
It's a group of surahs that take upon
themselves organizing life for the Muslim society.
For the Muslim community, these surahs will organize
life for them, for us.
Our relationships between or with one another, our
relationship with non-Muslims living with us, our
relationship with other groups that are around us,
our relationship with our enemies, our relationship with
our allies, our relationships with our spouses, our
relationships with our families, leadership in our society,
unity within our society, and true animosities in
our societies and the true dangers that our
societies face.
Each surah is going to talk about one
of these aspects.
So the surahs are very dynamic and they're
extremely relevant.
You know all of them from Al-Mujadila
until Al-Tahrim.
So it was addressing the challenges the Prophet
ﷺ and the Sahaba were having on a
daily basis.
Then it was organizing their life and you'll
see it's very interesting to share with you
what they talked about.
We'll start with the first surah in the
cluster which is Surat Al-Mujadila or Al
-Mujadila.
Both pronunciations of the name are totally fine
and scholars have backed up both.
This first surah organizes the relationship amongst Muslims
within the Muslim society, amongst Muslims, getting rid
of bad habits before Islam, getting rid of
bad habits that stuck around that will cause
oppression, that can cause hatred, that can cause
animosity, that can cause difficulty, making sure that
we have our priorities straight.
So Surat Al-Mujadila is the kind of
the first surah within this cluster.
It takes on the biggest of all issues
in organizing life for Muslims amongst each other
within their own society, looking at a number
of different angles and you'll see these different
angles as we go through the surah.
It's called Al-Mujadila or Al-Mujadila the
dispute or the one who disputed.
And it tells us a story at the
beginning I think it's worth sharing with you.
A lady called Khawla bin Tha'laba, she's
one of the Ansar Muslim ladies and she's
a lady who grew up with Islam, who
learned the Qur'an from the Prophet ﷺ,
who learned Islam from the Prophet ﷺ.
And then one day her husband got upset
and he said something that was known back
prior to Islam, known as Zihar.
It doesn't exist anymore Alhamdulillah.
There are other alternatives that do exist that
are just as bad.
But I'll give you an example but I'll
explain to you what this means.
Zihar is when a man would say to
his wife, Ante alayaka wahri ummi, meaning you
are to me as my mother is to
me.
What he means by that is there will
be no relations between you and I, no
sexual relations between you and I, she is
a spouse.
This was used as a method to oppress
women.
This was a very, you know, sneaky method
that men would use.
Because if he's telling her you are to
me like my mother is to me, well
what is she going to say?
I don't want to be like your mother.
I'm better than what your mother is.
She can't say that, it looks really bad.
At the same time now she's living with
a man who she has no relations with.
She's neither married nor divorced and it was
just a way for men to oppress women
and to force them to do what they
wanted.
Now this lady who had learned from the
Prophet ﷺ the truth within Islam immediately felt
that this was completely wrong.
That this is not possible to be within
this new Islamic society.
It's impossible for this to be something that's
okay.
So she goes to the Prophet ﷺ and
says this is what my husband said.
The Prophet ﷺ didn't have ruling yet.
So he said I need some time to
you know to wait for Jibril.
But she argued.
She disputed.
She didn't say okay I'll wait.
No, no.
She started to argue with him.
What do you mean you need time?
How could you need time for this?
This is something that's obvious.
It needs to be ended right away.
And you may think well that is extremely
inappropriate and rude.
This is the Prophet ﷺ himself.
Allah ﷻ says قَدْ سَمِعَ اللَّهُ قَوْلًا لَّتِي
تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ Indeed Allah
ﷻ has listened and heard the dispute and
the argument of this lady who's talking about
what her husband did to her and she
is raising her issue to Allah ﷻ.
وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا And Allah ﷻ is hearing
you, Ya Muhammad and her, you know, discuss
the issue.
إِنَّ اللَّهَ سَمِعٌ بَصِيرٌ And then immediately the
ruling came down.
Making Zihar haram.
Something that is completely unacceptable Islamically.
And if the man does it then he
has to pay you money.
He has to perform.
He has to give a kaffarah.
He has to pay him his way out
of it.
It's a sin and he has to find
a way to get his way out of
it through performing certain actions.
The first bad habit that was left in
this Muslim society, this new Muslim society was
the oppression of wives and their homes.
The first thing that Surah Mujadidah talks about
is that that's going to end now.
And Zihar was taken out of the picture
and it doesn't exist anymore in the form
that it used to exist in, alhamdulillah.
At the end of that first page that
talks about the courage of Khawla ibn Thalibah
and the rulings that came.
He says يَوْمَ يَبَعَثُهُمُ اللَّهُ جَمِيعًۭا فَيُنَبِّئُهُم مِّمَا
عَمِلُونَ Those who act like that, who do
these things الَّذِينَ يُظَاهِرُونَ مِنكُم مِّن نِّسَائِينَ وَالَّذِينَ
يُظَاهِرُونَ مِّن نِّسَائِينَ ثُمَّ يَعُودُونَ مِّمَّا قَالُوا فِي
تَحْرِيهُمْ وَقَبَتِهِمْ Those who perform the action of
Zihar, when Allah subhanahu wa ta'ala brings
everyone, gathers everyone yawm al qiyam and reminds
them what they did in this dunya, أَحْصَىٰ
اللَّهُ وَنَسُوهُ Allah subhanahu wa ta'ala has
accounted for all of it.
It has been accounted for.
Everything has been properly accounted for.
And yawm al qiyam, you're held accountable based
on أَحْصَىٰ.
He knows subhanahu wa ta'ala exactly what
happened.
وَنَسُوهُ And they forgot.
How many bad things have we done in
our lives and we forget about them?
But Allah subhanahu wa ta'ala أَحْصَىٰ.
No, it's documented.
It's documented, it's calculated, and it's there.
And yawm al qiyam are going to find
it.
أَحْصَىٰ اللَّهُ وَنَسُوهُ It's a very scary verse
in Surah Al-Mujadidah.
So that's the first part of Surah Al
-Mujadidah, talking about the relationship between a man
and his wife.
Went after that.
أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ
وَمَا فِي الْأَرْضِ مَا يَكُونُ مِن نَجْوَةٍ ثَلَاثَةٍ
إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَاتِسُهُمْ
وَلَا أَدْنَى مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ
مَعَهُمْ أَيْنَ مَا كَانُتُهُمْ مَن يُنَب يَوْمٍ يَمَا
عَمِلُ يَوْمَ الْقِيَامَةِ Allah Subhanahu Wa Ta'ala
interjects with the verse reminding us that He
knows all these dalamishes, Subhanahu Wa Ta'ala.
There are two people talking or three people
talking, He is the fourth.
If there's five people talking, He is the
sixth.
When He is listening, nothing that you say
in secret goes unknown to Him, Subhanahu Wa
Ta'ala.
He's going to remind you of it all,
Yawm al-Qiyamah.
And then the verses talk about najwa, secret
counsel.
The worst thing for a society is for
there to be a lot of secret counsels.
Take it from someone who suffered with this
to experience.
The worst thing by far is when you
have a society where people have meetings, they
talk about things, and then they break away
into small secret counsels and they talk on
their own.
And that is how, if you want to
ruin something, do that.
If you want to ruin something completely, you
want to ruin relationships, you want to ruin
progress, you want to ruin your community, just
do that.
Say, have meetings, talk about things, and then
go break off and do your own thing.
Have your secret little counsels and talk about
things and agree to what you want to
agree, and the politics never end.
أَلَمْ تَرَ إِلَىٰ الَّذِينَ نُهُوا عَنِ النَّجْوَةِ ثُمَّ
يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيْتَنَاجَوْنَ بِالْإِثْمِ وَالْعَدْوَانِ
وَمَعْصِيَةِ الرَّسُولِ وَإِذَا جَاؤُوْكَ حَيَوْكَ بِمَا لَمْ يُحَيِّكَ
بِاللِّبِهِ اللَّهِ وَيَقُولُونَ فِي أَنفُسِهِمْ لَوْلَا يُعَذِّبُونَ اللَّهُ
بِمَا نَقُولْ حَسْبَهَا الْجَهَنَّمَةِ You want to see
the people who are told not to perform
your secret counsel.
And they keep on doing it.
And it causes them to talk about things
that end up different, sinful.
وعدوان and transgression.
ومعصية الرسول and going against what the Prophet
ﷺ explained.
And then they forget what they were taught.
And they come and they say what they
shouldn't have said.
And then they wonder why is it that
Allah ﷻ is not punishing if it's wrong.
Punishment will come يوم القيامة.
يَا أَيُّهَا الَّذِينَ آمَنُوا بِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا
بِالْإِثْمِ وَالْعَدُوَانِ وَمَعْصِيَةَ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ
وَالْتَقْوَى If there's going to be secret counsel,
then make sure.
Make sure that all that's being said is
khayr.
All that's being said is birr and taqwa.
And if anything negative is going to come
up, it should come up in the larger
meetings where everyone can hear it.
And it's direct and it's not hidden.
It's not building up hatred.
This is an extremely important piece of advice
that exists in the Qur'an.
I can tell you by years of experience
that this makes a huge difference.
This type of behavior is detrimental.
You'll find it as you go through life
and school and work.
This is something you're going to face all
the time.
Small groups that come together and they have
their own meetings.
They have their own counsel.
You're not there.
And this najwa hurts.
This najwa, when there's secret counsel happening and
there's someone standing right beside you, it bothers.
Because that person can't hear.
They feel left out.
They feel targeted.
Whether it's happening in front of them or
whether it's happening elsewhere.
But they hear about it.
They know about it.
If they're not included, they feel that.
That's what the surah is trying to explain.
Secret counsel is sinful because of that.
Because it makes the person feel left out.
Surah Al-Zariyat Surah
Al-Ahmad Surah
Al-Jateed Surah
Al-Tahmin Surah Al
-Mujadila When
her husband said to her in a fit
of anger, He said to her, you're on
my mother's back.
She understood the Qur'an correctly and strongly
to the extent that she knew that this
couldn't be acceptable in a Muslim society.
This was part of her ignorance.
Islam couldn't accept this injustice.
What does it mean, you're on my mother's
back?
Or the protest?
Or the manifestation?
The man wanted to injustice his wife.
So he said, you're on my mother's back.
You and my mother are equal.
I'm closer to her than you are to
me.
She couldn't object.
If she did, he'd say, you don't like
to be with him like his mother?
If he said that, it would be a
social insult.
And he wouldn't be close to her.
She's neither married nor divorced.
He imprisoned her for this injustice.
It's a hellish idea.
Men with women.
They have a slave in their hands.
They found a way to injustice.
So she went to the Prophet.
What did she ask him?
Is this halal or haram?
The Prophet didn't have a say in the
matter.
She just argued with him.
The Surah was named Al-Mujadila.
Because she argued.
It's not a shame to argue with the
Prophet.
Allah has heard the words of the one
who argues with you about her husband.
And you complain to Allah.
Allah hears your arguments.
Allah heard the argument.
If it was Omar bin Al-Khattab, she'd
stop him on the road.
So she argues with him for an hour.
And he's standing there.
He says to her, You've overestimated the believers.
So she says, shut up.
Allah heard her words from above the seven
heavens.
If it was Omar, he'd listen to her.
May Allah be pleased with him.
So the verses of prohibition were revealed.
The first paragraph in Surah Al-Mujadila.
Prohibition of injustice between spouses.
Prohibition of injustice between spouses.
In the new Muslim society.
A Muslim doesn't harm his wife.
So this prohibition was removed.
Alhamdulillah, it's still there now.
Of course, men found other ways to harm
women.
But this is free, at least.
He learned how things should be.
Allah said at the end of the paragraph,
When Allah sends them all together, they will
be informed of what Allah has calculated for
them.
He calculates.
If you forget, it's okay.
But he calculates.
The next paragraph is prohibition of conversation.
When people gather and talk about a matter.
Then two people come out and talk to
each other.
And they talk about iniquity, aggression, and disobedience
to messengers.
And they change what they agreed on.
And the conversation, my brothers, had a very
negative impact on societies.
How nice.
The impact of the conversation.
When people gather and agree on something.
Then a small group of three or four
people come out.
And they talk to each other.
And they agree on something new.
Or they change what they agreed on.
Or they change their feelings.
Or the way they look at what has
been done.
And they corrupt.
By Allah, societies corrupt because of this.
But if there is a need for conversation.
Then don't talk about iniquity, aggression, and disobedience
to messengers.
Talk about righteousness and piety.
And fear Allah, to whom you will be
gathered.
Conversation is from Satan.
To hurt those who believe.
If a person talks to a group of
people.
Then a group of people leave.
And they talk to each other.
Either in front of him or away from
him.
And they realize that they are talking to
each other.
Without that person.
This hurts the believer.
And this is in the organization of relations
between Muslims.
In societies, the issue is not only about
etiquette.
In Surat Al-Hujurat, there was a discussion
about etiquette.
Here, it is not about etiquette.
Here, it is about organization.
People agree on something.
Then a group of people leave.
And they talk about something different.
This causes a lot of harm to people.
And it corrupts the unity of the class.
Allah says, O you who believe, when it
is said to you, فَفْسَحُوا فِي الْمَجَالِسِ فَفْسَحُوا
يَفْسَحِ اللَّهُ لَكُمْ إِذَا قِيلًا شُزُوا فَانْشُزُوا يَرْفَعِ
اللَّهُ لَذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ هُوتُوا الْعِلْمَ دَرَجَاتٌ
وَاللَّهُ خَمْيَهُمْ لِمَا تَعْبَلُونَ If you are asked
in a sitting or in a majlis when
you are around people to open up space
for those who are coming in.
Then open up space.
If you are asked to kind of take
a smaller amount, do that.
Allow people in.
This was a big deal.
This was an issue of honor.
This was an issue of integrity.
This was an issue of respect.
Muslims weren't all from the same family.
Weren't all from the same city.
Weren't all from the same heritage and lineage.
Weren't all from the same background.
They weren't all from the same socio-economic
status.
But when you are asked to open up
space for people to sit then you should
regardless of where they come from.
This concept of making sure that everyone has
a place.
It's trying to explain everyone has a place.
Not because you are there first and not
because you have higher status and they are
not allowed to sit.
No.
Every Muslim comes, he has a place.
He has a place amongst us.
We make place for him.
We make space for him.
This is what the ayah is teaching.
All Muslims, their input is valuable and they
have the right to be where we are
and where the Muslims are just like everyone
else.
And it's not judged any other way.
Because this wasn't like that prior to Islam,
by the way.
The elders would choose who were allowed to
enter and who weren't allowed to enter.
And Islam changed that.
Give space to let people sit.
Let people exist.
Let people share the space and share the
conversation and the discussions.
The command after that.
يَا يُّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولُ The relationship.
So we can see now the relationship between
Muslims and their spouses.
Muslims amongst each other when they are trying
to make decisions.
Muslims and other Muslims in the realm of
making decisions.
Muslims and their leaders.
إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْنَ جُوَاكُمْ صَدَقَةً
ذَلِكَ خَيْرٌ لَكُمْ وَأَطَهَرٌ أَشْفَغْتُمْ أَنْ تُقَدِّمُوا بَيْنَ
يَدَيْنَ جُوَاكُمْ صَدَقَاتً فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ
عَلَيْهُمْ تَقِيمُوا صَدَقًا Respecting the time of leaders.
The Prophet ﷺ had people tugging at his
thoat day and night.
Everyone wanted a piece of him.
Imagine if he existed today.
Everyone has a question.
Everyone has a million questions.
And of course they're not going to want
to ask Abu Bakr or Umar or Uthman.
They'll ask the Prophet ﷺ himself.
They want to go to the source.
So the Prophet ﷺ has always asked for
secret counsel.
And the Prophet ﷺ was too polite and
too kind to turn people down and that
tired him.
So the Qur'an came and made some
organizing.
He said, okay, if you're going to do
this, then every time you make najwa with
the Prophet ﷺ, give salakah.
First of all, that is...
Look at the adab here in the Qur
'an.
Our leaders, that's how they should be.
Whatever it is, whatever services you do, should
in every form and manner be reflecting positively
on the society.
Give salakah if you're going to spend time
with the Prophet ﷺ in secret.
If you can't give salakah, then wait.
Wait for the general Muslim and that makes
his life easier.
So the number of people who came to
him decreased and the amount of money that
was being put into the society of khair
increased.
This is the teaching of Surah al-Mujadara.
The whole juz'ah is like this.
Just organizing the life of Muslims.
Unfortunately, we don't really know much about this
juz'ah and we don't really practice anything
that's in it.
But if you were to take these concepts
that the juz'ah is teaching and start
practicing it within our society, you would see
change.
This is one way to get money into
the Muslim society rather than fundraising day and
night, all the time.
5,000 people trying to put their hands
into your pockets all year round.
Instead of that and everyone getting frustrated and
tired and too many things happening all at
once and nothing actually coming to completion and
fruition and nothing actually going for the society.
There are different ways of doing it.
And this is what the Qur'an gave
us.
You want najwa, you want to give sadaqah.
Not to the imam.
You're not giving the Prophet ﷺ.
You're paying him for it.
You're giving it back to the society.
These are all matters that have to do
with space.
The verse says, Everyone has the right to
sit with you.
If a Muslim has the right to be
present, to hear his voice and to be
a participant.
It's not about his race, or his lineage,
or his wealth, or his tribe.
As long as he's a Muslim, he has
a place among you and you make room
for him.
This is literature and this organization is important.
Everyone has a role.
We don't just choose a certain group that
has an opinion.
No, everyone has an opinion.
Everyone has a space.
Everyone has a space.
Everyone has a space to give.
This is an important issue in the society.
If we turn it into a simple group
of people who make decisions and discuss these
issues, this will corrupt the society.
We've seen this.
And who doesn't realize this?
It's too late.
The train has left and the issue is
over.
The next verse is about the relationship between
Muslims and their leader.
The leader is tired of asking too many
questions.
When you call upon the Prophet, give him
charity.
The effort that the leader puts in is
for the sake of the community.
So the leader's fatigue is reduced and the
community's fatigue is increased.
It's a strange system.
It's better than the ways of collecting money
that are being done today.
This is the existing Qur'anic method.
It's not being used.
I've never seen it being used.
I've never seen it being used to reduce
the work of the leaders so that their
mobile phones don't explode and they don't feel
tired of asking too many questions.
At the same time, the leader's fatigue is
reduced and the community's fatigue is reduced so
that the material pressure and the work of
Dawah is reduced.
The verses after that continue.
And it gives an example and it points
out the importance of keeping the alliances with
those who are close to you, with the
Muslims.
Your alliances first have to be with Muslims.
It can't be with others first.
لَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ
عَلَيْهِمْ مَا هُمْ مِنْكُمْ وَلَا مِنْهُمْ يَحْلِفُونَ عَلَى
الْكَذِبِ وَهُمْ يَعْلَمُونَ أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا
Look at those who are looking for alliances
outside of their Muslim brotherhood.
They are not a part of who the
people they're going to look for alliances for.
Neither are they a part of them.
Even though there's just a very short talk
about alliances with non-Muslims.
Explain it to us how it's supposed to
happen.
But you as a Muslim individual in this
society organizing your alliance has to be with
the Muslims.
Your connection has to be with the Muslims.
Your best friends, the time that you spend,
the money that you spend, the direction that
you have has to be focused on strengthening
your Muslim community, your Muslim society.
That's what this ayah is saying in a
very harsh tone.
يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ
لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَيْءٍ The problem of
lying to yourself that you are but you're
not.
And then يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا Some people
will lie to Allah.
They have lied to themselves to the point
where they believe their own lies and they're
so lost.
They have no idea who they are anymore
and they'll come and they'll lie to God.
And Allah ﷻ will have to show them
what they've done to their lives.
Extremely scary part of the surah.
The last verse of the surah.
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُونَ
مَنْ حَدَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا أَبَاؤُهُ And
you won't find people who truly believe in
Allah ﷻ and the Prophet and the Hereafter
who are allies, who are extremely close, who
love those who are in combat with Allah
and His Prophet.
Those who are against Islam, those who are
fighting Islam, those who are trying to harm
Muslims and harm Islam.
You don't find Muslims who actually love them
in the sense of supporting them.
Not love in the sense of the feeling
but love in the sense of support, of
alliances.
The Qur'an is very clear on that.
Even if they are their fathers or their
brothers or their wives or their children, doesn't
matter.
Your loyalty, first and foremost, is for Muslims
and for Islam.
This is what Surah Al-Mujaddid is explaining.
It's an organized thing for us.
You're not allowed...
There is no ghulm inside the Muslim family.
There is no secret council in Muslim gatherings.
There is no hierarchy in the Muslim process.
You must respect your leaders and they have
to be treated properly and they have to
be treated humanely.
Your alliance has to be towards Muslims and
those who choose a different alliance, then your
loyalty is always towards your community and towards
the Muslims that are in your community.
That's what Surah Al-Mujaddid explains.
It's a very rich surah.
Extremely interesting and strong.
And I would advise everyone to go back
and read and learn from it.
I think there's much more in it than
what I offered.
I hope what I talked about today was
of benefit.
سُبْحَانَكُمْ أَهُمُ وَفِي حَمْدِكِ شَرُّهُ لَا إِلَٰهِ لَا
إِلَٰهِ إِلَّا أَنْتُ أَسْتَغْفِرُكُ وَاتُوبُ إِلَيْكُ وَصَلَّىٰ وَعَلَى
مُحَمَّدٍ وَعَلَى آلِيُّ وَصَحِبِ اجْمَعِينِ زَاكُمُ اللَّهُ خَيْرٌ
بَارْكُمْ وَفِيكُمْ السلام عليكم ورحمة الله وبركاته