Adnan Rajeh – Tafseer #63 Part 3 Surat Al-Munafiqoon 08-11
AI: Summary ©
The speakers emphasize the importance of the Surah Al Mun Federal Surahs, emphasizing the need for individuals to be aware of the problems they face and not allow them to ruin progress. They also stress the importance of protecting Islam's community and avoiding negative language. The speakers provide advice on avoiding distraction, building alliances based on one's true status, and avoiding death and creating a positive life. They emphasize the need to prove one's true intentions and not to waste time, and provide advice on protecting oneself from lifaq and vaccination of lifaq.AI: Transcript ©
Today inshallah ta'ala we're going to I'm going
to attempt to, complete or conclude Surah Al
Munafiqoon
if I can.
I'm very I have a very bad track
record in getting these these things done, but
we only have 1 3 4 more verses
left. The problem is that the verse that
we're in, number 8, has a long story
attached to it. So I'm gonna
tell you the story and the story will
take a little bit of time. But inshallah,
subhanAllah,
during
fall and spring, the timing between maghrib and
isha becomes, convoluted, very long. So these are
these are the longest halakat that I run
throughout the whole year. It's the ones that
I run between Malmab and Isha within like
April, May June, because it's around an hour
and maybe 10 minutes or 15 minutes. I
don't mind, but I know that people do.
Never give a sheikha mekrifu because the moment
he starts talking you'll never stop. So I'm
gonna go through we'll go inshallah until Isha'at,
but I think we'll have enough time to
finish it. So what is let me a
quick recap.
Surat Murat
Yqun.
We're coming towards the end of Jazit Taba,
Jazit Mujadirah, which is the cluster of Surahs
from the Mujadirah to Tahrim. And this whole
halaqa
designed to begin with Surat Qaf and end
with Surat An Nas.
This is called the mufasal, the comprehensive.
All of this the Quran's
values are basically
summarized in these surahs.
The first cluster of Surah and Qafdul Hadid
talked about comparisons, ethical and value based comparisons
that we talked about in some degree of
depth over the past year and a half
or 2. And then the second cluster of
Surah Al Mujadilatul
Tareem.
They're organizational
Surah because they're Madani, they're all
revealed they were all revealed in Madinah.
Most of them, if not all of them
were late Madani Surahs, meaning they were come
towards the end of his life alaihis salatu
wa sallam. And they talk about organizing,
the the relationships Muslims have with different groups,
whether themselves or others or
They're very organizational fiqh based surahs,
and they're very short, and they summarize
surahs that are much longer than them in
the earlier
parts of the Quran. And we went through
the first maybe
6 or 5 or 6 surahs. Sultan Mujada
organized the relationship between Muslims and other Muslims.
Whether
spouses,
or companions, or people who work together, or
followers and their leaders,
organize organized that aspect. The nature of the
relationship between Muslims and other Muslims within the
community. Surat al Hajj talked about citizenship.
The different types of people within the country,
kind of what to deal with, how to
deal with them. So the Al Mu'tahi'ina talked
about the and kind of what to deal
with, how to deal with them. So it's
Ibn Mun Tahina talked about the relationship between
Muslims and non Muslims. Whether they are non
Muslims who are combative versus non Muslims who
are non combative and how to deal with
both, and and kinda went in some depth
regarding that topic, and I I shared that
in in a
We took we took a long time with
the Tafsirahina saying go back and listen to
the recordings if you want to hear more.
It's a beautiful surah, honestly. I think everyone
should at least listen to the tafsirah at
least once in their lives. Surah al Asaf
talks about the social contract between the Muslim
individual and the community, and what that entails,
what's required of you. Surat al Jumu'a talks
about leadership within the Muslim community
and what that means, and what is required
from followers and from leaders. And Zillow Mawlai
Yipun talks about
a group within society
that
are problematic to say the least. Umun I
talk about people you cannot label,
you cannot remove them from society,
and they don't actually carry their weight. Like
they're not willing to pick up the buy
in.
And call themselves Muslims, they're gonna accept all
the perks of being a Muslim.
None of the obligations or responsibilities of being
a Muslim.
The the verses that we recited over the
last few weeks,
within them Allah Subhanahu Wa Ta'ala as He
Subhanahu
Wa Ta'ala describes them to us in different
in different ways.
Being superficial,
being people who feel the guilt of the
fact that they're doing that. They show one
thing, they hide the, you know, they hide
the other. They use Islam as a way
just to get to what they want. They're
not interested. They don't respect the value. They
don't respect the prophet
They are
the enemy. Beware of them. And these are
two important statements. Like this small little piece
of the people read don't notice, the most
important piece of the surah.
It defines for you who they are. They
are your true enemy. Your enemy does not
come from outside. Your true enemy is not
the one on the other side of the
rails. Your true enemy comes from within. Just
like as a community, your enemy comes from
within. Just like you as an individual, your
true enemy also comes from within.
It all comes from within. We're always looking.
Always scared from what's outside. It's always from
what's inside. The problem is under your nose.
You're just not looking at it. It's always
there. Like,
your solution and your problem has always been
right there. You're you're looking you're
looking in the wrong place. So as a
community, Muslim community, the actual the problem is
within us. It's not from without us. It's
inside.
So what we do with them? Do we
fight them? No. You have to be aware
of them.
Allah Subhanahu Wa Ta'ala will take care of
them. Allah Subhanahu Wa Ta'ala will will punish
them in this life and the hereafter. Your
job is to beware not to allow
these,
freeloaders.
These freeloaders upon Islam to ruin that which
you're trying to achieve.
Don't allow them with their negativity, with their
lack of buy in, with their lack of
commitment, with their lack of dedication, with their
lack of belief, with their lack of iman,
with a lack of care, with their indifference
to ruin what it is that you're trying
to achieve for your community. Don't You're not
you're not allowed to exclude them, you're not
allowed to fight them, you're not allowed to
remove them, but you're not allowed them to
ruin your progress either. It's a very delicate
matter, which is why it has a Surah
An Taqan named after them. And then if
you want this is the summarized version. You
want the detailed version? Go to Surah Tawbah.
Go to Surah Tawbah and it'll detail things
for you. It'll tell you in-depth their problem,
what the problem actually is. And at the
end of the surah today And if not
today, maybe early the next weekend Next halaqa
when we start surah at the takraw. I'll
kind of summarize the points. The different descriptions
Allah Subhanahu wa'ala gave of them and put
them all together and you'll see them. Why?
So that we can
categorize our community. No. So that you can
hold yourself accountable to them. So that you
can project them on yourself and make sure
that you're not one of those people. That
you're not picking up some of these characteristics
of the muraafiqeen.
Because,
yeah, it's like
it's like we're we have this big
carriage.
Yeah. We're trying to move along a road.
Some of us are pushing.
Some of us are sitting on top.
And some of us are pushing backwards.
Some of us are pushing backwards. The backwards
one, you fight them off. The ones that
But you have a lot of people just
sitting on top. They just deadweight.
They deadweight.
They're not interested in doing anything, in offering
anything, in committing or dedicating themselves in any
form or manner. They're not gonna There's no
buy in, but
they're there. They're getting perks.
They deserve zakah.
They deserve the protection.
They get the service. They get the they
get all that stuff, but they're not willing
to do anything. They're not actually contributing in
any way. There's no contribution.
There's no offering. That's a problem. That's a
problem.
There's there's a,
a
business model that I where they say, like,
you get 80% of the work out of
20% of the people or something like that.
Some some some something like that. Yeah.
Yeah. Exactly. It's an idea. And I think
when it comes to Islam, I don't think
it's any different. I can't I think I
say I think the percentage is worse. I
think you're talking about maybe 90% of the
work, maybe from 5% of the people. Probably
even worse. Because there's a huge amount of
most people who who fall under these categories.
Again, the goal here is not
I made this very clear and I wanna
make sure that yeah. Just one more time
so I don't have to say it again.
No. At no time, I know are you
allowed to point someone else's out as a
munafiq.
You're never allowed to do that. There's no
circumstance
that allows you to do that ever. Unless
unless
somehow you are receiving revelation from the almighty
himself and he's telling you who's a munafiq.
And even then, you wouldn't be allowed to
expose them because the prophet, alayhis salaam, himself
did not expose them.
Yeah. But himself, alayhis salaam, who knew the
names did not expose them. He could have.
He didn't. So even if you were to
know who they are, you can't so the
people will go online and go on TV
or go
You have no idea how far away you
are from from understanding what Islam how Islam
is supposed to be practiced. These ideas are
for us so that I hold myself to
them and wonder am I Munafuk? Am I
behaving in a way that I that I
shouldn't be behaving? And I and I fear
for myself and that's how we're supposed to
take these verses. And they're also there for
warnings. Meaning for me to go I'm gonna
say look beware of doing 1, 2, 3,
4 because this is what the munafiqeen do.
And people listen to me say I don't
wanna be munafiq so I wanna do those
things so I don't do them. But this
But the reality is that we have a
lot of people who fall under this category.
May Allah Subhanahu wa'ala not make us amongst
them. And may Allah Subhanahu wa'ala grant those
who are amongst them, Tawba and Hidayah and
guidance so they may come back and figure
out their ways and do things appropriately. Nifaaq
is a spectrum. I'll end with that and
then we'll start reciting the verses. It's a
spectrum. So it's not just one thing. There's
severe nifaq where you actually hate Islam on
the inside and act like you like it
on the outside. And there is something on
the other way. You're just, there's just an
obligation, a communal or personal obligation that you
are purposefully not doing. Or something or lack
of contribution that you could offer that you're
not. Something simple. But it's a spectrum.
Spectrum of new fox. So it's not just
one one action. Okay.
So this yesterday,
or last, sorry.
Last week on Sunday, we
recited ayah number 7
This verse occurred during the battle of Ghazwud
Berin al Mustalika.
At least that's what we think.
There are some opinions that it happened, in
a different time.
This was a very difficult battle because they
ended up preparing for being
on the road for a certain period of
time.
They ended up
being on the road for triple the amount
of time.
So when you go on a battle, you
know, back in the day, you would have
to have your provision. Prepare your And you
have to have enough shoes. I know it
sounds weird. You have to have to take
enough shoes because you're gonna be walking in
the desert for a long time. These shoes
are gonna be worn now, you're gonna throw
them out. So enough shoes, you have to
have a a an animal that can take
you that far, and then have food and
water. You're responsible for taking that with you.
You wouldn't go, you wouldn't free load.
No. No. People weren't allowed to go in
a battle and they didn't have that. This
is interesting. I I'm taking a second just
talk about that because I think people don't
understand it. So if you're with the Prophet
alaihis salatu wa sallam and he's going out
of battle, and you're like, I have a
sword. Yeah, let's go. He'll stop you. Where's
your your your horse or your camel? I
don't have one. Where's your provision? Or I'll
just eat with the people. No. No. You're
not allowed to go. You're like, no I'm
strong, I'm capable, I have my You're not
allowed to go. You need provision. We're gonna
go a 1000 kilometers that way and back.
That's gonna require this amount of food, and
this amount of water, and this amount
of of change, of clothing changes, and you
need an animal to carry this for you.
Alright? You have those things, you come with
us. You don't have those things, I don't
know how I don't care how muscular you
are or skilled you are, you stay back
and you would have good reason to. Meaning
you could you you would stay back and
you wouldn't be a for doing it. You
have other, madur, meaning you're excused for not
going because you don't have enough wealth.
But it wasn't just the idea that you
pull Yeah. You get your sword and your,
and your armor, and you leave. No. You
needed to have a vision. You can't go
free load. You can't go 700 300 kilometers
in, you're starving and you're thirsty and you
have nothing, you can go eat someone else's
food and drink someone else's water. No. You
have to actually be prepared. So to me,
this is one of the really nice examples
of how the Muslims function. Everyone carried their
weight. Everyone carried themselves and maybe carried more.
Like if you were someone who was wealthy,
you would prepare your own provision and then
you would bring with you 4 other or
5 camels that would carry other people as
offerings for someone else to go who doesn't
have enough wealth to do it.
But for someone to come and expect that
they're going to be served for free just
because they're there, no, you stay back,
it wouldn't go. And I find it fascinating
that that would be the case. The Prophet
did not force people, that they had to
provide for others. Nope. If you don't have
enough provision, okay, you stay. But you're also,
I wanna be with you. I know. I
want you with me too. But you don't
have enough so you can stay back and
they would not be held accountable for that.
Not by the qata'ala, so not by Allah
subhanahu wa ta'ala.
Because everyone's responsible for carrying their weight within
the deen.
Well, look, if you think about it, isn't
that, wouldn't that be nice if everyone carried
their own weight?
People came to a masjid
calculated on the time they spent to a
masjid and decided, well, that that is worth
this much.
And they took care of that piece themselves.
And someone
who brought their kids to a masjid to
learn or
calculated how much that would cost if they
were going to some other place and then
made sure that they carried that weight. People
benefit from People don't come to the mazir,
but benefit from the cemetery or benefit from
the masjid when someone passes away or benefit
from the ship. Maybe maybe maybe think about
what that means.
Sadakah
If you were going to go and ask
the Prophet alaihis salam for for private counsel,
you had to give a sadaqa.
Not to him. He didn't want the money.
Sadaqa is haram for the prophet alaihis salam
to take anyways. Like he's haram from the
touch subakah. So he used that word Subhanahu
Wa Ta'ala. So he wouldn't think that he's
being paid. No. You'd have to offer the
community sadakah and then go access. Because a
service being being offered to you by the
by the by the institution, by the religious
group. So you carry your weight, you're gonna
take and not give, not gonna take you
have to give. You have to make sure
that as you are receiving and benefiting make
sure you're offering something so that everyone can
do these things. I don't like charging people
for stuff. I don't think it's I don't
like it. We were just talking about a
second ago. Like we were talking about the
tent. You know, the tent is a nice
place for maybe people have their thing, whatever
they want to have. So events and we
charge. I don't wanna charge people for that.
Come do it for free. But you carry
your weight into the community. Contribute to the
community. Contribute to the work. Contribute effectively. If
you use what we have for free, it
is for the community, you're the community, it's
for you, use, but contribute.
Instead of this whole transactional thing is I'll
charge you for this and I'll charge you
for that. That's
I don't like that. No, don't. I won't
charge you. Bring your kids for the Quran
for free. But contribute,
Offer something. What are you offering?
Pick up something, carry something for the community.
Do something beneficial. Make sure that there's a
contribution on your side. Doesn't have to be
Everyone has money. Yaqinah. Everyone has money. Maybe
that's not your contribution. Maybe your contribution is
in
some other fields. Maybe you have a skill
set or expertise or time or knowledge or
something you can offer but offer something.
Because the Munafiqeen
and all of the surah, yeah, in the
Surah and Munafiqeen
are freeloaders. All of them. They just they
don't that they're not gonna do anything.
Not willing to carry their weight within the
Muslim community which makes it hard for him
alayhis salatu washam to plan things because he
counts. I have 1500 people who can bear
arms. Then he calls for jihad, he has
600 people show up. Where's the 9
where's the where the 900 people gone? There's
there's discrepancy between the numbers I have and
what I'm getting.
Where is it? 900 people. Yeah. That's Nifaka.
That's what Nifaka does. It makes it impossible
to plan anything or do anything because you
have people who are just not gonna show
up when they needed. Not gonna do the
work when they're required. They just they'll just
come in.
Khawaja.
Bik basha. This comes in.
I've parks his car, walks over, expects everything
to work, expects say it to just happen.
Never need to be perfect, so they can
depray their aid and go home. No contribution
ever. Nothing. Nothing at all. I offered nothing
to make this happen.
Made sure nothing was
That cannot fault me. This is this this
is nonsense. It's nonsense. I'm seeing it more
and more in this community, and it's bothering
it's starting to bother me a little bit.
Bother me. I love serving people. Like, this
is the whole This is what this place
is built on. We build this place on
this one concept of service. If you come
in, we see you as someone who's worthy
of service. We help you. We serve you.
But after a while, I start wondering,
what is everyone else doing?
Does everyone else understand this? Are we are
we all on the same page?
Because if that's not the case, then
there's an abuse of,
there's abuse of, of,
of availability.
You're abusing that which is available.
And you're not doing what you're supposed to
do to make to maintain it, to maintain
it, to sustain it, to to keep it
running and to improve it. And that's what
the prophet of alayhi saw some struggle with
what was with this group of people that
we're talking about.
So what did they say?
Because this is the this is the battle,
you had to have your provision. You ended
up the battle ended up,
taking
triple the time that they had planned for.
So they ran out of provision. Everyone did,
except some of the really wealthy people who
went out. Most of them were munafiqin. They
were very wealthy. They took way more than
they needed.
So everyone was coming together, putting the provision
together and trying to help each other out
because everyone was running low. So what did
they say?
Don't give the followers of the Prophet, the
people around the Prophet. Don't give them anything.
Like hold back if you have something extra
to give, don't give it to them.
So he'll so they'll fight and he'll lose
his posse. He'll lose his you'll lose his
group of people who support him. And that
will that will,
weaken him alayhi salawatulullah. So what they're saying,
they don't don't give
alamananda andrasulillah.
So
they leave him.
And to Allah belongs
the the and
the treasures of this cosmos and the earth.
But the they don't know. They don't understand.
That Allah gives to whom he wants and
holds back from whom he wants. And with
the wealth that you have today, doesn't necessarily
mean you're gonna have it forever. And if
you're wealthy today, you may not be wealthy
tomorrow. So use your wealth, Yani, appropriately. And
inshallah, if you're if you're compassionate today, someone
will be compassionate for you later on in
your life and that's how you'll continue. But
they don't know that. You understand that piece.
So they held back their wealth. One of
the hallmarks of wu'munafaq is they hold back
their wealth when they are needed to give
it. They can give it and they should
give it but they don't give it. And
then the prophet alaihis saloon didn't say anything.
That's why the people, this gazuah
was a disaster
on a physical level.
By the time they got back to Medina,
their tongues and faces were green from eating
leaves
and their toenails had fallen off their feet
because they had no shoes to run. Because
it was just it just you know, when
you when you plan something out, you they
plan it to the best of the ability.
Sometimes you plan out the the battle perfectly
and then you end up with a Yeah,
there's a curveball.
There's a problem and they ended up having
to stay longer than they than they thought.
And instead of people working together, there was
a group that said, Nope.
I'm gonna take all the toilet paper out
of Walmart and keep it at home.
I'm
gonna go buy all of this hand sanitizer.
I just keep it at home. I don't
care if anyone has it or not. Yeah.
That that's a problem. It's a problem of
of of looking at the world around you.
You have to behave in a way where
if everyone else behaved, things would work. If
you behave in a way where if everyone
else did the same thing, every The whole
system would collapse, then you're a part of
the problem, my friend. You're a part of
the problem, my friend. You have to behave
in a way where if everyone did what
you're doing, things would work perfectly.
We would improve. We would be on a
trajectory of height, of things getting better. You're
behaving in a way where if everyone did
what you're doing, things would collapse then you're
a part of the problem and you don't
even know it.
It's even worse. Because one thing to know
that you're part of the problem because at
least now you have clarity. You can do
some exchanges. But if you're a part of
the problem and you don't even know that
you're a part of the problem. Oh.
Hello. It's this is so lost. It's not
even funny. Yeah. One of the scholars was
asked
about people.
For wisdom. So he said there are 4
types of people. Just
take this, you know, kind of thing for
yourself.
There is a scholar or a knowledgeable person
who knows that they're knowledgeable. Badarika
That person learn from them.
They're knowledgeable. They know that they they know
what they know. They know they have knowledge
and they know what they know.
And then there's someone
who who's knowledgeable,
but doesn't recognize that they're knowledgeable.
That's someone who has lost their focus or
remind them like remind them back that you
know, you have something to offer. You have
a lot of value that you can offer
later on.
And then there's someone who is ignorant and
they know they're ignorant. So teach them. Bring
them. Help them.
And then there's the ignorant who does not
know they are ignorant.
Stay away from those
because that's that there's not there's no fixing
that. There's no fixing that.
There's no fixing it.
From being someone like that. May Allah Subhanahu
wa'ala forgive us.
So so that's what happened on that gazbah.
There's another piece of the story
that happened during that gazbah that the Mu'athikin
did something that we're going to recite this
ayah number 8 and I'll explain it to
you inshaa'aala and
then hopefully you have enough time to, to
conclude the
They say, yeah, they're saying
When it is that we go back.
Go back.
If we make it back or when we
make it back. It's if or when. When
is probably a more appropriate translation in this
context.
And here is for tolkeet to emphasis that
for sure when we make it back,
is the superior,
or the one with higher levels of integrity.
The humiliated,
the one who has no integrity, the inferior.
Meaning the lam here is also emphasis and
the noon that has the shaddah on the
end of this verb is also for emphasis.
So either using 2 emphasizing,
tools in one verb, and this is very
common within the Arabic language and they use
it. Indeed
remove. The superior will remove the inferior from
it. Minha. Minha meaning from Madinah.
When you go back to Madinah, the superior
will remove the inferior from Madinah.
He meant Abu Abu Abu Abu Abu Abu
Salud, meant himself
removing the Prophet alaihis salam, the Muslims.
That's what he said. So what happened? Here's
what happened.
As I said, people are starving. It's really
difficult.
They come by come by a well that
has a little bit of water in it.
So naturally people are thirsty and starving.
So a little bit of shoving and pushing
was happening around the well. Naturally, understandably.
So a little bit of people were getting
a little bit antsy then,
Ansari There's There was a There were more
Ansar than there were Muhajirina obviously in all
of these battles. Meaning there's more people from
Madinah, from Khazraj and Ouz. And there were
from,
Mecca or other parts of the Muslim of
Arabia who came who immigrated to Madinah to
be with the Prophet 'alayhi wa sallam. They're
called Muhajireen. So there is a more always
a little bit more unsal than there are
Muhajireen.
So they were shoving and pushing.
That's the the wording in the hadith that
you have, Ahmed. And the story I'm telling
you, exists in the books of hadith and
is authentic and you can go back. And
I I I've narrated it a couple of
times in the after Isha Hawatul in the
past.
So one of the the guy who got
hit, he got really upset so he called
upon the Ansar.
You Al Khazraj You Al Aqsa, He called
upon his people.
So a couple of guys from his tribe
and from the background came
and ganged up on this who called.
He called on the Muhajirim.
So a couple of the Muhajirim
came.
And before this turned into, yani, a full
fledged flight fight,
the prophet heard about it. They had camped.
Just to understand, when people when armies are
moving, they move they move they move when
it comes to and they and they and
they and they camp around a an oasis.
Right? Or a place where there are trees
so that they they can they can sleep
under the shade and there's enough water people
to and then they would they would,
Yani, rest for a couple of hours and
they would set up some small tents for
people to So the prophet, alayhis salatu wasalam,
was in his tent and he heard.
So he came running out, alayhis salatu, alayhis
salatu, alayhis salatu, alayhis salatu, alayhis salatu, alayhis
salatu, alayhis salatu, alayhis salatu, alayhis salatu, alayhis
salatu, alayhis salatu, alayhis salatu, alayhis salatu, alayhis
salatu, alayhis salatu. Meaning he was still he
wasn't fully dressed.
I mean, he didn't take enough time to
actually get dressed out of his salat. He
walked out of he ran out of the
tent getting dressed as he's coming out,
calling upon them.
You're going to call. Use the callings of
jahiliyah and I'm still alive. I'm still here.
I'm not dead yet. You're gonna go but
you guys are gonna arrest her jahiliyah quickly.
This is what he would
continuously, scared them with alayhi salatu wa sallam.
Like if you want to know what his
method of of kind of
reminding people or reminding people is that do
not ever go regress back to the ways
of jahiliyah.
Never go back to that way of thought
and that way of life and that and
those ethics and those morals and don't go
back to that. So
you're using the callings of jahiliyah
Where my tribe and your tribe and then
the 2 groups come and then you have
or
whatever
battles that the Arabs spent maybe 3 or
4 or 5 decades fighting. The with the
count the blood count going to 3 or
4000 because some guy killed some other guy's
camel.
Yeah. Because of for a camel or a
or a horse.
And then the the blood count is 3,000
after 40 years. And the people a full
generation has died and new generation is there
and they don't even know why they're fighting.
Like none of them were alive when this
problem happened. Like the person who still carries
the grudge against the other tribe wasn't alive
when the initial problem actually occurred.
So he comes out.
You got you're regressing back to the callings
of jahili, and I'm still alive amongst you.
Leave it. For in Muntina, this is disgusting.
This is disgusting. He would say this twice
in his life alaihis salatu wa sallam. Once
now and once later during hunayn. These would
happen around hunayn as well. Meaning when I
tell the story of, when I tell the
sira, I tell the story almost twice with
different context for both but the same wordings
you would use alaihis salawat wa sama. Leave
it You will do netan. Netan is something
that is rotten.
That is rotten. Meaning you can't it's it's
it smells horrible. You can't it's not usable.
You can't use it and it smells.
Meaning it is something that will cause rot.
It's not just rot in itself. It's going
to cause rot as disgusting.
So they all
came back.
Everyone calm down. He would go back
but now the aftermath of all the, gossip.
And now
would start saying things.
He would say
amongst the things he would say,
The example of us and these people that
we've allowed into our city, he's referring to
the Prophet alaihis salatu wa sallam wa jaleel.
It's just like the the,
the proverb that says,
feed your dog well and he'll eat you.
You see this is what he started to
say. Of course, he's saying it publicly and
it's making his way to the prophet, ahi
salatu salam, as he hears the sahab are
hearing this.
A boy called Zayd ibn Urukham heard these
heard these things.
He heard him say that. And then he
heard him say,
We we go back to Medina,
this time it's gonna be different. This time
the superior
is going to remove the inferior from the
city. We're gonna kick the inferiors out.
Blunt racism. Right? Just just open racism. What
is racism? Racism is one group. Things are
better than another group. That's all this. It's
collective arrogance.
If I think I'm better than one person,
that's arrogance. If I think I'm better than
a whole race of people, that's racism. That's
all it is. It's just like arrogance timed
by a million. That's all.
And that's what they were doing.
Everyone's calling their tribe. Leave it. It's disgusting.
This is rotten.
This way of thought of my group against
your group, our group better than your group,
and and dividing people based on bloodlines or
based on This is this is rotten. This
is this is racism. We don't want this.
So they stopped. But Abdulai Ben Ube couldn't
help.
You know, it's just something to understand. This
is documented in the books of hadith with
authentic change of narration, so it's worth at
least sharing with with you.
The superior will remove the inferior. So he's
meaning meaning the prophet, alayhi, sallam. So Zayd
al Makhan would go to the prophet, alayhi,
sallam, and say,
Are you sure your ear heard heard this?
And
you would leave him and come back and
say, also, I heard him say this. Qala
yahaada.
Udurukasami
aatuh. You sure you're you're you're because he
didn't he was trying to teach him something
but he didn't learn it right then and
there. But don't don't don't do this.
Don't bring in no. No. Don't. Keep it
keep it to yourself.
Just don't don't spread
this type of fitna.
Three times he would come and tell the
prophet alaihis salam, I heard this Quran. I
said, You
sure?
You sure you're here heard this? And then
of course
Your your your ear is loyal. No. You're
you heard it. But we try and teach
him that don't don't bring this stuff.
Not himself. See, Umar was too smart. He
didn't say, tell me to chop his head
off because he's a Muhaajir and that's an
Ansari. It's gonna we're gonna go back to
the same thing. If the Prophet 'alaihi sallallahu
alaihi wa sallam tells Umar, Go bring me
'Abdulla bin Ubayb in Silu's head. Then then
now he said, Muhaajir killed the Ansari, you
ahlosad. And now we're gonna start all over
again, this is gonna start. So he told
Mu'adhim, Tell Mu'adhim. Mu'adhim Jabal was related to
Abdullah ibn Ubayb bin Salud. Both of them
were from Khazraj and he was related meaning
a distant cousin but from the same family,
same basic tribe. And Mu'adh ibn Jabal was
the, you know, one of the great Sahaba
radiAllahu anhu wadda, one of my favorite.
So tell Mu'adh to go take his head
off.
No. I don't I will not have people
saying that Muhammad is killing his companions.
I'm not gonna have people say that someone
says something and then I and I and
I killed No. We're not gonna do that.
Fakhalaiosool Allah Youkooolooqaddah.
Weyakooolooqaddah. And they kept people were coming to
him saying how are you going to lead?
It's a really interesting dynamic because alaihis salatu
waslam yahani is risking losing the support of
his of the people who are loyal to
him as they're saying you have to take
care of this person and what he's how
he's behaving and what he's doing. He's holding
back provision for people who are starving. He's
telling his allies not to feed others. He's
actually He's making a problem like he's and
he's saying words that are inflammatory, that are
racist. He's encouraging people to behave in racist
ways. He's saying things about you right in
front of you under your nose and you're
not doing anything about it.
When he said that he's told them all
these everything I'm anything I'm telling you that
he said there you'll find in books of
hadith and they're authentic. You can go look
them up.
We will continue.
We're not gonna do that. We're not gonna
kill him. We're not gonna take his head.
We're not gonna remove him. We're gonna continue
to treat him with excellence. We're
going to have a as long as he's
in appearance,
he's with us. Like as long as it
appears, he continues to to come with us,
I'm gonna continue to treat him well. Sallallahu
alaihi wa sallam.
And then his son, Abdulla ibn Ubayyib bin
Sallou's son, his name was Khabab. And the
prophet Alaihi saw some change his name to
Abdullah. So his name was Abdullah ibn Abdullah
ibn Ubay bin Sidoo. Right? So he was
his son. And he was a great Muhabi.
And he said, Ayman said, You Rasool Allah.
Samee ayatu Makkala ta Abi. Samee ayatu Makkala
ta Abi. I know you've heard what my
said.
I've heard what people have said. You Rasulullah.
So You Rasoolullah, if you're going to call
someone to take take his life, to execute
him, then call me.
Don't tell anyone else. I don't think I
could walk and live seeing someone who killed
my father. I don't think I could do
it. Like I think He's telling I'm
I'm I'm vulnerable in this position.
If you tell someone else to take his
life, it'll be very difficult for me to
If this is needed, if what he has
said is deserving
of him being punished, then I'll do it.
I'll do it and no one else has
to do it. He
said it again to Abdullah and his son.
We We will continue to treat him well.
As long as he continues to be with
us, we will leave. But
he he shouldn't have said that. Like even
his son was like something has to happen.
The prophet alaihis salaam said that nothing. We're
doing nothing. We're gonna leave it as it
is.
The superior will remove the inferior. He's speaking
about the prophet sallallahu alaihi wasallam.
Who is higher set is in the prophet
alaihi wasallahu alaihi wasallam? That's all he that's
what he's saying.
But I always always felt it was
just very
meaningful
to to observe the prophet
being so
patient and forgiving towards someone like that. You
see
people missed
why he was doing it. He didn't tell
any his salat wasalam. He knew why.
He knew what happened. He knew how close
this man was to being king
and how his prophecy and his presence in
Baniyah ruined all of it.
So the part of the prophet alaihis salatu
wasalam felt bad for him.
It's very hard, by the way, to do
this.
It's hard for someone who like, you can
feel bad for someone and then they harm
you and they're like, taras. Gloves are off.
Gloves are off. They they did something. This
man harmed the prophet Alaihi salatu wa sallam
12 times documented.
Like 12 documented times in the Quran and
the Sunnah.
Aside from the times I don't even know
about. Like 12 documented times he talks, called
Aisha something.
Like, you know, he went he went after
his wife alaihis salatu wa sallam
and still nothing.
He still he still wouldn't because he in
his heart he's like,
he was gonna be king.
And he took his throne and took his
crown.
So he kept on forgiving
him. He kept on finding in his heart
space to forgive this man. And when this
man died later years later,
his son
I don't know why this story bothered it
it it it I told this story like
a 1000000 times. I can't get to I
find this story very hard. I don't know
why. I don't know what the reason is,
Subhanahu.
When his dad died, his son Abdullo would
come and tell the prophet,
he died.
Would would you sali upon him?
And the prophet alaihis sali didn't didn't hesitate.
He got up and not only did he
praise Janazah for him, he
he
he encompassed him or enwrapped him with his
own burqa alayhi wa sallam.
And then the Qur'an came and said, Then
the Qur'an came and said, Don't do this
again. But not before. Not before after. After
because he wanted us, Subhanu wa ta'ala wanted
to see this.
Because Umar would the whole time as he's
walking towards his jinnaza, Umar ibn Khabab ziyalasullahu.
He's counting the 12 documented times. He did
this. He said this. He did What are
you doing? Don't go. Don't do this. Umar
al Khattab You know this story because Umar
al Khattab will say, There
are 3 things I I told the prophet
alaihis salam not to do and Allah Subhanahu
Wa Ta'ala, yeah, and he agreed with me
later. And one of the things was
So whenever they did it again, alayhi, he
did it for that guy
just for his son.
And for the value of this Abdullah,
you know, basically, it was his son, Abdullah.
He says he didn't he couldn't break his
heart. He couldn't. He couldn't tell his son
that I won't do it for you and
I'll do it for you. You're you're that's
how valuable every Muslim was to him, alayhis
salat. I mean, he's willing to forgive his
father just for his son.
Yeah.
But that's something that's about his character. That
he didn't he didn't, feel that, no I
couldn't do it. You have not your father,
Ayan. He's lucky I left. No. He just
because death death
Yeah. Death ends all grudges. Unless a person's
dead, what's the point? I lost. They're dead.
They lost.
They lost. They're dead. Any soon you'll be
dead too and there's nothing there's nothing It's
so hard. Like it's such a waste of
time to continue to carry a grudge after
someone dies. Wallah, They're gone. They're with Allah.
They're gonna take care of them. Let it
go. Let it go. You know how to
begin them but let it go. Don't don't
continue to carry the, the hatred and the
This is not worth it,
will lie. The guy died.
And he went to pray Janazapuram
and he gave him his burda
and it didn't change anything for this man.
Allah Subhanahu Wa'ala said no he's not gonna
get anything else but but he did it
alayhi salatu wa sallam. And to me that's
just fascinating because I don't know how he
would do it. Like I can't I can't
put a scenario in my mind where I
would do that. And this is why I
find this is why I think you should
study his life in-depth because you're gonna run
into a situation where
it's almost impossible for you to imagine.
Yeah. It's impossible
to do what things he did alayhis salatu
wa sallam. So selfless and so open hearted
and so loving and so compassionate in ways
that I just He was very brave and
he stood his ground and he fought and
he he wasn't he wasn't he wasn't a
coward. He didn't he didn't back down when
things need to be to be confronted and
needed to be dealt with. He did that
all of that. And when someone deserve But
but but
life would show you moments where he would,
you know, that that compassionate people come out.
And the guy
died. Even though he did this. Even though
he went around telling don't give any of
the people around him money so he loses
his He loses all of his And he
start. This guy literally starved people to death.
And he said the the example is the
example of a of feeding and
and and when we go there the the
superior will find get rid of the imperial.
He's saying all these things publicly, not even
saying it in small groups where a few
people are coming and bringing. Everyone knows about
it. He is publicly trying to humiliate the
prophet, alayhis salawat was
because the prophet
knows something that he doesn't.
You know what it is?
2nd piece of this verse.
The verse says it.
They don't know. They don't know that to
Allah and to his prophets and to the
believers
all integrity and izzah belong
Even if right now they are poor, even
if they are dying, even if they don't
run the world and own everything. Izzah, true
integrity belongs to Allah and belongs to those
who Allah subhanahu wa ta'ala bestows it upon
them and that is the fact and that
is the truth. And the munafiq doesn't know
that. The munafiq thinks he has some wealth,
he has some and he has some support,
he has that he has you don't have
You're not the and he's not the Adal.
It's the opposite.
Why? Because
is when things matter. Because
is when things matter, when it's when it's
forever, when it's eternal. And on that day,
we'll see who is Aziz and who is
Dalil, Who is a who has integrity and
who doesn't. Who is held in high regard
and who is humiliated and and
And in that day, he doesn't know. He
doesn't know. He He doesn't know what actually
matters. He thinks this this short period of
time is what is what No. It doesn't.
It doesn't. It's what's gonna come later.
It's what it's living for the right cause,
for the right reason in the right way
that's going to
it's going to make you and put you
in the position of is on the day
of judgment because it belongs to God. It
belongs to no one else but him. He
gives an illusion of it to some people
in this dunya and he takes it back
and then he bestows upon his beloved on
the day of judgment. So make sure you're
amongst them. Just make sure you're amongst them.
That's all.
They don't know. The munafiq doesn't know Doesn't
know who
will have in the first ayah before belongs
to. The munafiq doesn't know who true isza
belongs to. So the munafiq because they don't
know, they withhold their wealth and they build
alliances with with enemies just because they're scared,
they want strength. They don't know that their
wealth comes from God, so give it generously.
They don't know that izzah comes from God,
so your ally is Allah and those whom
He loves and not the enemy who has
wealth and has strength. But the munafiq doesn't
know. So they build alliances with people based
on strength and they withhold wealth because they
think that wealth is they don't know.
Twice. Right? They lack clarity. They lack knowledge.
They don't know.
So make sure you know. Make sure you
know what matters, what counts, what's real and
what's just
temporary and doesn't matter, never did, and we'll
add up to nothing later on in life.
Speak to people who are in their eighties
nineties, and they'll give you these pieces of
wisdom for free.
Speak to them non Muslim.
Put up to some non Muslim 90 year
old. They'll give you this piece of Buddhism
for free. They'll tell you that, no. No.
Stand by what you think is right. Live
by what you think is right. Nothing that
matters at the end.
At the end, you end up feeling that
your life was just aashiya then alduha.
You sit there with 90. You don't even
know how you got there. You can't even
you don't even know how where time went
and you feel like your whole life was
a waste. What did I do?
What do I stand for?
What is my legacy?
What have I
what have I done with the time that
I had?
If you didn't Yeah.
The interesting piece, at the end of the
story is that Abdullah ibn Abillah, he couldn't
help it.
He was so upset by what his father
did, he came to his father and the
posse around him.
You said that? You said that?
You will not enter Medina until he gives
you permission, and I'm gonna stand between you
and Medina.
So his father started to call.
My my son is is between me and
my home. He's not letting me go in.
They left him. Abdullah ibn Abdullah was a
man. He was a
a He didn't want to mess with him.
He wasn't
any
guy. And he told his father, you're not
entering until you seek permission
from the a'as, the one who is superior.
You'll seek permission from him. If he lets
you in, then you'll come in. The whole
army entered Madinah and Abdullah ibn Ubayb al
salud and the people with him
were held outside by Abdul his son. They're
not going in. The prophet alaihis saloon knew
nothing none of this.
You know this? Someone told him, You Rasulullah,
by the way, Abdullah ibn Abdullah ibn Abdullah
is holding his father outside saying that he
won't come in without your permission.
Tell him to let him in.
And tell him to be to show Bir
to his father.
Tell him to show Bir to his father
and to allow his father to come in.
As now the prophet
is telling me to do this, then, yes,
you're welcome to enter your hope.
Is mine.
So, subhanAllah, he got it from his own
family
from his own family.
Like,
So it's the finale of Surah Al Murafi
which is a beautiful
these three verses are really very beautiful and
most people know them and memorize them by
heart. We'll recite them. They're like a piece
of advice.
Like after the surah described the munafiqeen, gave
us a couple of descriptions.
It told us the munafiqeen
are people who say one
thing but don't actually have the buy in.
They say nashjhun al rasulullah, but they don't
actually do what they have to do for
it. It. They use Islam as a way
to protect themselves to get the perks, but
no, they're not gonna carry any of the
weight. They're not gonna contribute just gonna take
the good.
There are people who they know how to
speak, they look, they dress well, they're superficial
but no essence. And there are people who
are
They carry the guilt. They know that they're
at fault. So they're always anytime someone talks
about this, they feel that they're meant by
it even no one's actually speaking to them.
It's like when you know that you've done
something wrong. When someone talks about that wrong
thing, you feel like it's addressing you. But
it's not addressing you. It's just a generic.
The enemy, beware of them. They have no
respect to the Prophet alaihis salaam. They don't
care about their sin
in any form or manner. They withhold their
wealth when they're capable of giving it, and
they they are big on the the racist
piece. They don't like Islam. They want to
go back to the tribal way.
And each group comes to their own thing
and we fight towards one another and we
have that's what they want to do. They
don't like the fact that Islam brought people
together and just made us all equal and
made us all brothers. We don't like that
piece. Here's the descriptions that the Quran has
given so that the surah has given of
the so think about them long and hard.
Take time and reflect upon these but because
they're because they're problematic.
We all have a little bit of it.
We're all carrying a little bit of that
in our
you our hearts, may Allah forgive us. And
this last piece here is a is an
advice. It's direct advice to the believers. So
direct advice for all of us. It's really
beautiful. So recite them inshallah and inshallah you'll
find them nice.
So watch out.
So it's not So the dal here is
usually,
ignored or oppressed, and then you give a
bomba to it. So it's not
ahadakumu.
And then the word mote has a bomba
on it. So it's ahadakumuul
mautu.
So the fa'al here, the subject is maut,
and the
or the object is is is one of
you.
Because you don't go to death, death comes
to you.
So it's just the sometimes the subject can
be put behind the object. In Arabic, you
can move things around a bit for a
reason. There's a reason for why we do
do this. I'll try explain inshallah in a
moment.
Moment. Just watch out. And if you were
continue,
If you were to continue, we stopped in
notes because we stopped. It's gonna have a
sukoon. But if you were to continue, it'll
be with a on it. Alright.
So this is this aya is a is
a when I examine the students who are
trying to pass this juju, this is like
a a a guaranteed question. I tell them,
read.
And they make one mistake on it, I
send them back. I'll see you fail. This
is like I I I used to have
when I used to do this with students,
I used to have
like, deal breakers.
I call them deal breakers. For every Jizzit,
there were a couple of deal breakers. If
I examine you, make a mistake there, you're
out. It doesn't matter how perfectly you do
everything else. If you get one of these
words wrong, you're out. So
Right? So you have to get them all
right.
With
a
with a with a bum on the
amongst us. Yeah. Alhamdulillah. They didn't stop coming
to the Muslim altogether, but I would fail
people. Because some some mistakes you have you
have to know if you're if you if
you're proficient in the jujul, you have to
know this ayah and how to recite it
appropriately. Alright.
So he says, Subhanu wa Ta'ala,
All those who believe
is
distraction.
Is to be distracted.
Is when you do something that is purposeless.
It's just fun. It's purposeless. It doesn't have
a There's no there's no benefit of it.
You can be doing something that's purposeful but
it's not the right thing to do right
now. Like in priority wise, it's not the
right thing to do. So it's called blahu.
So it can be something purposeful, something helpful,
something that has an objective. It's just not
the right thing to do right now. It's
like if you have an exam and you're,
you know, you're cleaning your room.
You're, you know, you're
organizing your desk. It's a very
purposeful activity, not what you should be doing
today. Do it after your exam, do it
that, not now. But this So do something
to distract yourself.
So the and laib is just a it's
just funner games. Yes. There there is some
benefit obviously from playing certain things, especially kids
who are playing sports and whatnot, but but
laib is just
basically an activity that has no purpose to
it. It's just it's just for pure joy.
And adults will do that and it's fine.
It's not haram to to lab. It's not
haram. It's just when it's not in the
right time for it or not in the
right way, then that's a problem for you.
So it's just something. So it's not and
we talked about this when we recite this
with Hadith. I talked about this in some
degree of depth.
That's why I explained them in some degree
of depth. You can go back to that
if you want to listen to if this
is something that
care about. So, all those who believe,
Do not be distracted
by
Do not let your wealth,
nor your children,
finance and social.
That's what these two things in the Quran
always refer to.
Is all is always referring to the financial
aspect of of, of life, The financial joy
of life or the financial needs.
For example, right, is referring to the social
aspect of life because you have people around
you. So you're not alone. You're not lonely.
People know that when you grow old, you
want people around you. People who enjoy your
company. People want to be with you.
This is something we have to talk about
in this community a little bit more.
I don't think I think a lot of
us come from backgrounds where where it's not
needed to be talked about a lot, But
now we have to start actually discussing this
within our within this society more. People are
getting older
and
they're lonely.
You can be alone but you shouldn't be
lonely.
Right?
Being alone is helpful. It's actually very therapeutic.
It's it's healthy to be alone, to sit
around on yourself,
contemplate, reflect, think, write, journal, read. These are
very good. But lonely is where is where
you want companionship when you can't find it.
Where you need an ear.
You need someone to listen to you or
someone to speak to you or someone to
be with you and you don't have them.
And you need support and you need and
you don't have that. That's loneliness.
Loneliness is not okay.
We we should not be Muslims
in a Muslim community they should not be
people who are lonely.
People can be alone.
Introverts like to be alone and that's totally
fine and they should be, But lonely,
that shouldn't be the case.
And that's why the Allah Subhanahu Wa Ta'ala
talks a lot about all
the time. You're like, okay, you know, money
and kids. No. No. It's not just money
and kids.
It's money as in financial. You have enough
to get through your day. You're not starving.
You have clothing. That's why And then what
does it mean you have someone there?
Right? That's why the Quran talks
about al miskeen,
who is the one who is financially deprived,
and the Yateem who is the one who
is socially deprived. Because the Yateem can have
a lot of money. Could have inherited, you
know, the Bruce Wayne.
You can
You can have someone who your team doesn't
has a lot of money but has no
parents, no one to love them, no one
to love back and they're lonely. So that's
a social deprivations,
the deprivement. And And that's a problem. And
then there's the miskeen was a lot of
people maybe but doesn't have enough wealth to
take care of them and that someone who
needs financial support. So the Quran is very
very
specific on these two needs and these two
perks and benefits, which is the financial and
the social. You need both. You need both.
Enough of both to survive, and you shouldn't
be deprived of either of them to the
point where you're not able to be functional.
But this verse is saying, don't let them
distract you. If you have enough of both,
do not allow them to be distractions.
From the remembrance of Allah. This doesn't mean
that you're sitting there trying to do Astaghfirullah
Astaghfirullah and your kid asks you to come
to you and you're like, I'm trying to
Astaghfirullah. And then Allah said, don't know. This
is not about this. This is looking. This
is a zoom out ayah. Don't
allow
what He gave you,
what He blessed you with, distract you from
why He created you to begin with. That's
what this is saying. This is what this
is saying. He gave you wealth and he
gave you social support. You have, you have
a family, you have wealth. He blessed you
with that. Don't allow those two things to
distract you from why he created you to
begin with.
What you're here to do? What your job
is? What's your purpose is? If you allow
the things he gave you to distract you
from him, Subhanahu wa ta'ala, then this is
a problem. This is a this is a
problem of nifaq.
He gave you wealth. He gave you social
support. He gave it to you so that
you may use it to please Him Subhanahu
Wa Ta'ala. So you use it to actually
strengthen and improve your way to get to
Him Subhanahu Wa Ta'ala. So don't lose them
as distractions.
Because they're easy. You can easily
live all your life, focus on your money,
making more money, increasing your money, increasing your
business, investing and making more. And and your
time visiting this person, visiting that person, traveling
this person and things. You can totally be
distracted by them and nothing else is important.
No. No.
Enjoy them, of course. No one's saying
give away your money.
No one's saying remove your children.
It's the opposite.
Islam tells you, preserve your wealth.
Use your wealth.
Love your children.
Take care of your children. Just don't let
them distract you from the bigger picture. That's
all.
Don't let them distract you.
From
knowing and remembering Allah and remembering why he
put you here. It's not an issue of
I'm sitting at my house and I want
to do some tasbih and my my wife
is not leaving or my children aren't being
quiet or my No. That's not what this
is about at all.
Many situations, it's more important actually to attend
to your family. Attending to your family with
right intention is an act of worship. It's
a really good act of worship actually. It's
very good to raise them and teach them
and take care of them, to work and
make wealth. That's You're commanded to do so.
You're not allowed to walk around Yani. Again,
no one's The surah has been talking about
freeloaders. You're not supposed to do that. But
now that you have it,
don't let it distract you. Because it can
easily become a distraction.
It can easily become a distraction
and take you away from the purpose for
why you are here.
He created the dunya for you and he
created you for himself.
Don't be distracted by what he created
for you
from the purpose for which he created you
for.
Because if you do then you're in this
vicious cycle.
Like he made duniya for you and you're
living for duniya.
This is pathetic.
No. He made duniya for you, he made
you for him. So make sure that that
this is the hierarchy that this works upon.
Dunya is there for you so that you
can be for him subhanahu wa ta'ala. So
be for Allah with the duniya that you
have.
Don't
The duniya that's for you, you're going to
live for it.
Nah, that that's not that's not a good
way to live anyways. You know that at
the end. You figured that at the end
that that wasn't the right way to do
it. So yes, enjoy your wealth and love
your children, but they shouldn't be distractions.
They should be helping you get closer to
Allah.
This is not telling you to spend less
time or to ignore or to neglect. It's
telling you to utilize appropriately.
It's telling you to see them
the way they should be seen as blessings,
as means for you to be closer to
Allah Subhanahu Wa Ta'ala to be a better
human being. Your wealth is there so that
you make it closer to Allah, so that
you can use it to please Allah. Your
children are there so you can raise them
to be good Muslims so that they are
also close to Allah and all of you
are closer to Allah Subhanahu Wa Ta'ala. This
is why they're there. But if you don't
see that and you're distracted by the fact
that you're well supported,
you're you're strong and you're wealthy and yours.
Don't let them distract you. Let them take
away the focus.
And those of you who do that, who
allow their wealth and their children, their social
and financial support to distract them from their
purpose.
And those are the ones who are going
to be the biggest losers on the day
of judgement.
They are the ones who will lose all
of it.
Their wealth is not there and their children
aren't there and they'll have nothing.
Had they used their wealth and their
children in a way that pleases
Allah subhanahu wa ta'ala, they'll find all of
it waiting for them. They'll find they'll find
their wealth in their mizan al sanat and
their children
and their children waiting for them. Taking them
by their hands as they enter jannah together.
Because either you it's your family.
You you look at your spouse, you look
at your children, you see you see the
people who you're going to be entering jannah
not,
not the opposite.
Not the opposite. Well, I this aya is,
yeah. I mean,
it's it's yeah. It's a it's a very
powerful one if you if you're able to
to zoom out a little bit and contemplate.
We're very blessed.
Those of us who have enough wealth to
to, you know, to to fill our fridges
and and close our doors at the end
of night. And those of us who have
people who love us and people whom we
love back.
This is a we are very blessed.
He's saying subhanahu wa ta'ala, don't let that
blessing distract you though. Because any blessing I
give you, I give it to you for
a purpose. Use it well. Use it well.
Use it in a way that will please
me. SubhanAllah.
Use it in a way that will please
Allah subhanAllah. Don't use it in a way
that distracts you. Now you're focused on it.
You're focused on every aspect of it. You're
just
you forget why you were given it to
the in the first place and then maybe
it's taken away from you later on.
Subhanu wa ta'ala.
The second piece of advice he gives us
subhanahu wa ta'ala at the end of sukumunafiqun.
It's almost like this
he explained the munafiqun to us and they
said look
Here's what you need to do so that
you're not amongst them. Here's 2 tips that
you're not Number 1, don't allow what I
give you to distract you. I will give
you wealth. I will give you social support.
You're gonna get both in your life. At
different time and different different degrees. You'll get
both. Don't allow them to distract you from
why I created you. I created you. Remember
me? The the gorilla. Know know who I
am? I created you. I give you a
purpose. Do not allow what I gave you
distract you from what I created you for.
Alright? Number 1. That's the that's the first,
vaccine for against nifaq so that we don't
have it. That's the first vaccination.
Number 2.
And give from that which We gave you.
A risk because anything you're given.
Your knowledge is risk. Your time is risk.
Your expertise is risk. Your emotions are risk.
Your wealth is risk. Everything that you have
is risk.
Is when you spend. You give something. You
give something. Yeah. It's not You give it
away and you're not waiting for anything in
return. That's infar.
Buying something is not infar.
No. That's a transaction. You give something, get
something in back. The bay'a 'awashila. In fact,
as you give it, it disappears. It's like
it goes into an nafak. You don't see
it. That's why the the word comes from.
And when alafiq, by the way, it comes
from the same I I talked about this
at the beginning. It comes from the same
root. It's because he shows you that what
he what he doesn't have on the inside.
So you So you're not seeing things clearly.
Something has disappeared, something is not there, something
is missing.
Something is missing because they're saying La Illa
Illa Allah but there's no output.
When you say,
there should be outputs right away. There's there's
something to There's nothing. It's just there's nothing
there. That's a problem. There's something missing. Nafak
there's always something that you gave the something
went in there, it's missing now. Anfikoh, you
gave the oath, it's gone. It's gone. It's
not there. It's missing. It'll come back your
milkhi amadur.
That's that's the point with infaq. Is that
it's missing now. You gave it, it's gone.
You gave it to somebody, took it, they
left. They're not gonna come back give it
to you. It's not alone and they're not
gonna thank you for it.
It's just it'll come back later.
It'll come back later. You'll find it in
your milk. And when it matters, when it
really matters.
When it really counts, you'll find it. So
give from that which you have. What you
what what what that which we gave you.
What I'm asking what we gave you. Give
from that which We gave you. Using 2
terms in Arabic that are very specific. Anfil,
give not expecting anything return, it disappears meaning
you're not looking for it again.
Razaqnakum, that which We bestowed upon you of
provision. We provided you with a lot. We
provided you with a'mual. We provided you with
aulad.
We provided you with knowledge. We provide you
with time. We provide you with a lot
of things. Give.
Give, expect nothing in return.
Before
something comes.
Is the subject here. That's why it has
on it's
So before death comes to one of you.
So why did he put ahadakum, one of
you? Why did he put al Maut at
the end? He want to emphasize you.
Before one of
you comes to them, death. Death comes to
them. Before one of you, death comes to
them. That's why he's saying, saying it subhanahu
wa ta'ala. Just turning the 10ths around a
little bit to focus on you.
You'll be sitting there
completely not expect
completely unexpecting.
Take a moment. I This is an exercise
we were taught,
we're taught in Tuskegee to do this.
Sit and imagine that you're going to die
now.
Just sit and do that.
Not
the Sahabi but the,
the the the tabiatabi.
What he used to do is he used
to
before electricity existed. So at night he would
take his bed and bring it closer to
the wall until there was only just enough
for one person to lie there. And then
he would go and he would lie on
the on the floor
between the bed and the and the wall.
And he started talking to himself, You Rabbiya.
You died. And he starts speaking to himself.
And speaking to about death.
Until
he fully envisions his own death. And then
he would stand up and say, You Rabbiya
khadbaatak
Allah.
Allah gave you another chance so go go
and use it wisely. Go and use it
wisely.
Think.
This is not a,
an exercise that,
brings upon you depression or anything. No. No.
No. No. Does it make you someone who
is pessimistic and dark. No. It actually brings
a lot of joy and light to your
life. When you sit and you envision and
think about your own death and you accept
it.
The moment the moment after is one of
the most beautiful moments you'll live. The moment
after where you're like, I'm not dead and
I still have a chance and I still
can do something good with my life. It's
just a very beautiful moment. It's very refreshing.
Like, yep. It it puts it in perspective
for you. Yeah. What matters and what doesn't
really matter.
What I what what I was thinking about
was it even worth the time that I
was spending thinking about it. What I was
worrying about was it worth worrying about to
begin with. My whole the grudges I carry
and the animosities and the hatred and the
and the worry, was it worth it or
Alhamdulillah, I'm alive. Alhamdulillah,
I'm alive.
Before death comes to one of you.
And after that, He will say, Rabbi, O
my Lord.
Means could you have not?
Is the question is, would it be okay?
Could you have not doing something? La wala
akhartani Could you have not postponed me? Akhartah
when you postpone something or push it down
the in time wise,
but make it later
Could you have not postponed me?
To a to a near date. Like just
a little bit just a little bit. Aijal
is an end of time. Qareeb that is
close. Meaning don't take me now. Just give
me a little bit more time. Just a
little bit more time.
And after that I will give sadaqa.
I will prove my truth.
I've explained this a lot. I don't want
to waste your time. Sadaqa
comes from
truth. We call the act of charity sadaqa
because it's an evidence of truth. When you
give your money, it's evidence that you're truthful.
But fasaddaq means I will do things that
will prove my truthfulness towards what it is
I claim to be correct. I say, laiyahillallah
prove it. Whatever you do to prove it
is
fadaqa. It's how you prove your truthfulness. I'm
truthful. I say, because at the beginning of
the surah, remember?
What are you saying?
They come and say, we bear witness. You
are the prophet of Allah.
And Allah knows you're his prophet. He doesn't
need his their testimony.
When Allah bears witness that they're liars.
But they built they beared with us. They
said the the Shahadah of Islam, but they
had nothing to prove it.
They had nothing to prove it with.
Prove it. Prove that you believe. You believe
in.
Prove it. Go ahead. It's a claim.
The the truth is la ilaha illallah Muhammadu
Rasool Allah. You say you don't say it,
it doesn't change. It's the truth. It's the
reality. It's the only truth.
When you say it, you have to prove
it. Prove
it. And
I'll prove it. I'll I'll I'll perform these
that will be show my truthfulness.
Whether it's giving wealth and it's giving it's
giving. What's how do you prove? You give.
You give from whatever it is you have.
What do you have?
Just go back and assess what do I
have. Not everyone I say this a lot.
Not everyone has wealth
because I think sometimes we we we, you
know, we tunnel vision on
microscopically well, it's money. It's not just money.
Some people have time. Some people have expertise.
Some people have skill set. Some people have
knowledge. Some people
What you have, unfirk from what Allah gave
you before one of you death comes to
them. And when it comes to them they'll
say, Oh my lord. Could you have not
just postponed me just a small amount of
time? And then if you do, I would
have shown my truthfulness. I would given what
I I had. And
I'll be amongst those who are pious. I'll
be amongst those who are correct.
And Allah will never postpone
a soul
when its time is up.
Is the end. When the end comes, Allah
will never give more time. That's it. The
end is there. That's the end.
Maybe 20, 30, 40, 50, 60, 70, 80
years. I don't know how many on you're
gonna live.
Maybe, you know, some one of us doesn't
walk out of this masjid tonight. May Allah
subhanahu grant you long lives with aafi, lawma
ami. You don't know. But when the time
comes, the time comes. And when it comes,
that's it. There's no second chance. This is
the problem with life. There's no second chance.
But every breath you take is a second
chance.
Every moment that you live is a second
chance because you didn't it was never guaranteed
for you to begin with. Something guaranteed. You
don't have to worry about
something not guaranteed that you end up taking.
That's the next that's the second chance.
Right now I'm sitting here.
It's 10 o'clock.
The next hour
is unguaranteed for me
whether I live that hour or not. I
don't know. Maybe I live it. Maybe I
don't. I hope I do. I don't know.
It's not guaranteed for me. It is not
guaranteed if I end up getting it,
the second chance for me because no one
told me that I was going to get
it. Anything guaranteed, if I'm told, no. No.
You're fine for the next couple of, years.
You don't have to think about anything.
It's what we do. We live lives where
we're not thinking about what's coming next because
we we think we're guaranteed life. You're not.
You're not.
When the time comes,
Allah will not postpone a living soul.
Allah Subhanahu Wa Ta'ala is all is omniscient
of that which you do kabeer,
He's talking about what's going on the inside.
SubhanAllah.
At the end of it, he didn't say
Aleem, the umbrella name. He didn't say Samiyan,
what was said. He didn't say Basih, what
was seen. He said, what is very complex.
He said, Khabir, that which is hidden that
no one knows but God. The intentions and
the thoughts. Because Nifaq is something that we
cannot. I can't call someone munafiq. I can't
I can't I can't. No one can. It's
something that exists on the inside. It's a
problem that only Allah Subhanahu Wa Ta'ala knows.
There are signs that are in the Quran
for us to avoid for ourselves but it's
something only Allah knows on the inside. So
at the end of this Surah, he says,
and Allah knows exactly what you're doing on
the inside. Kabeerumimataamaloon
what's happening on the inside.
So he knows those of you who are
truthful and those of you who are not.
Those who are mumin and those are munafiq.
That's something on the inside. He knows subhanahu
wa ta'ala. So do it now. Those are
the two advices he gave. You want to
protect yourself from lifaq? You want the vaccination
of lifaq? Alright. Number 1.
Do not be distracted
by what he gave you from what he
created you. Don't be distracted by what he
gave you from what he created you for.
Number 2. Give from that which you have.
Whatever he gave you, give from it. Give
before the moment comes where you wish you
did and there's no way to do it.
I hope that was a benefit. And this
would like, it concludes with.
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