Adnan Rajeh – Tafsir of Surat Al-Raad #07
AI: Summary ©
The speaker discusses the power of the Quran in praising the creator and empowering individuals to see things beyond their own dreams and goals. They stress the importance of understanding the reality of the story and practicing all rules to avoid becoming a victim of Islam's evil practices. The title "has" is used in relation to the concept of working with words and the need for people to be aware of their own status. The importance of acceptance and following people's dreams is emphasized.
AI: Summary ©
Today and tomorrow morning,
we will,
attempt
to conclude
the recitation and explanation of Surat Arad,
and we had stopped at ayah number
at number ayah number 31. So we still
have maybe a page and a half,
a little bit lot more.
To conclude the Surah
We'll try and do that to to to
today and and tomorrow,
And it'll probably be the last time I
do a 6 pager
on a 4,
weekend day Ramadan.
Maybe a 6 pager is left for a
5 weekend day Ramadan.
I regret because I don't I didn't feel
that I got
enough time to reflect on certain verses as
much as I wanted to, so
I kinda jogged
a few of through a few of them.
Just kinda talked about them quickly and moved
on. Just because
it takes a little bit more
than 45 minutes to cover
3 quarters of a page, in English. At
least that's that's that's my pace. I can't
I can't do it any quicker than that,
unfortunately.
But we will we will conclude it
today and tomorrow.
Surat Al Rad, it talks
about the critical law.
Allah
has laws.
Not talking about the laws of fiqh or
the law laws of usool. Talking about the
laws of the universe, the laws to which
he
completed his creation
based on which he created Subhanahu Wa Ta'ala.
And the critical law is the law of
Haqqqah,
the law of righteousness. And the law of
righteousness dictates the law of change,
which is what we have to take time
and reflect upon as Muslims.
Things don't change if we don't.
Things don't change if we don't.
If we want to see a different future,
then we have to be different people, or
else the future will be just like the
president if the same people exist today, exist
tomorrow.
And this is a simple law, but it's
also extremely profound. It's very meaningful.
And if people just reflect on it a
little bit, then you come to the conclusion
that there is absolutely no way around
taking a little bit of a deeper look
at yourself and and starting to make some
changes or making some real decisions and choices
for all of us.
No one none of us not one person
is is exempted from this, from this law
We're exempted from this behavior
of
self reflection
and and making changes. If you want to
see a different future, then you have to
start with yourself.
And that goes for each and every one
of us regardless of how well you think
you're doing.
It doesn't matter how close you are or
how hard you're working. You can always do
more.
Always do more, and that's what we should
all take time and reflect upon.
So we're going to recite, Insha'Allah, and we
talked about and the and the Surah was
very
honestly, it's a beautiful Surah and it it
is I'm glad we chose it, but I
these verses weren't
I wasn't able to reflect as much as
I wanted. So we'll start with ayah number
32 so I don't waste any more time.
We'll We'll try and get make it to
eye number 36.
So after he established
the value of the Quran in that epic
verse that we recited last week,
And I have explained to us in in
some degree of depth
exactly why it is Allah
sent us the Quran in the form that
it's in. Why the prophet
did not receive
extraordinary phenomena
as as miracles, as maybe many other, you
know, any,
prophets before him received. And the reason is
that the Quran is just more valuable. The
Quran is more powerful.
The Quran, instead of instead of Allah giving
you a physical miracle to look at a
couple of times,
He gave you a book that will make
you the miracle, that will live on and
on and on and on.
This is the difference.
The Quran will come and allow you to
be the miracle.
The change that the Quran will do for
you will allow you to be something that
you were not before, that you could never
be before. And that's the miracle. That's the
miracle of the Quran. It transforms people.
It transforms the way they think, the way
they
view the world, their perspective, and the way
they behave
and how they carry their life their lives
forward after they learn it.
You have to you have to, at some
point in your life,
observe or study the prophet, alayhis salatu wa
sallam, the end of his life and the
the sahaba's
transformation
in a form where you zoom out a
little bit and you look at it from
from afar,
we get into the nitty gritty of their
life stories. And it's beautiful. It's It's absolutely
beautiful to to study the story of Ibn
Mas'ud and Bilal and Ammar and and talking
about these specific individuals as how how their
lives were and how they, But you have
to zoom out for a moment and look
at the collective.
Look at how the what the Quran did
for this group of people.
And how it moved them and how it
organized their lives and how it allowed them
to aspire to something they never thought was
possible,
how it allowed them to
not only have ambition, but actually see it
through.
How how is it think about it. How
could it have Mas'ud? The Mas'ud was a
kid
sitting sitting with a couple of sheep in
the outskirts of Mecca making making no money
at all. Ibn Mas'ud, short short guy.
Yeah. And he almost almost physically disabled. Right?
He's almost a disability in his in in
in the description of his physique.
The Hanafis know.
Right? The all their come from him.
How is it that he like, when you
think about it, this this 13 year old
kid with a physical
disability, poor as as dirt,
taking care of a couple of of sheep.
How is this kid going to imagine
that by the time he gets 60,
he is the scholar of scholars
within an empire that stretches over 3 continents.
How?
Are you understanding how is that possible? I
don't understand it.
How how does it Mas'ud sit there? How
can he imagine something like that? How can
he imagine what he what
life is gonna look like when he's a
little bit older?
Maybe some change, maybe some degree of change,
but that
he goes from, you know, a kid that
can't make ends meet. His parents don't have
enough to to teach him.
He goes from from living like that. No
nobility,
no respect, no status, no wealth.
The scholar of scholars of his time. He's
not in Mecca anymore. He's moved to Iraq.
That alone is impossible.
How how could he imagine that he would
go one day one day and be
and be in Iraq, be in a kufa?
And sittir as a scholar,
as a revered scholar that where students would
surround and learn from him
It's just it's just it's just bizarre.
It's impossible to but this is what the
Quran did. This is the power of this
book. This is the power of what this
book teaches. It took these group of people
and it allowed them to achieve something that
they could not imagine in their wildest dreams
their wildest dreams.
They couldn't even fathom what what happened to
them. How how quickly things
progress is just not is just not possible.
But that's why this book is powerful, and
that's the verse that we recited last week.
And that's what you're supposed to take away
from it, that this book has that strength
within it.
It's it's embedded within it. It's just a
matter of of it of it falling into
the hands and into the hearts of the
right people.
It just has to it just has to
touch the hearts of the right individuals.
And as it did
what it did for them, it will do
it will do for you.
What it did for them will do for
you. And you will fall in love with
it, and you'll dedicate your life to it,
not just in terms of teaching, but in
terms of practice and implementation and calling people
to join. And then, yes,
maybe a kid who's
10 years old sitting here can can aspire
to some in his sixties to be somewhere
else,
sitting somewhere else, teaching somewhere else with a
different status of the nation that he's a
part of.
I believe if that's how
it as one example was able to achieve,
then I'm sure I'm sure Allah
will achieve it for others as well.
But has to point out the piece of
this that can go the wrong way.
And indeed,
many prophets before you were mocked. It's still
is mockery
or to make fun of something.
So many also many passengers before you
have been mocked.
I delayed I delayed the punishment of those
who did this.
And after I delayed for the disbelievers their
mockery, I did not punish them immediately. I
gave them a chance, gave them a couple
of chances to wake up, to change their
ways. They didn't and then I seized them.
And then I took them.
Tell
me how is my punishment.
What do you think of my punishment?
How quick was it? How swift?
How severely and brutally did did I end
everything that had to do with them to
the point where you have to go, yeah,
and spend
years upon years in archaeologist after archaeologist trying
to find enough evidence just to maybe patch
together a little bit of a story of
who lived here
and what exact who lived what were they
doing? And still we can't figure out because
Allah took them, he he seized them swiftly,
and they were done.
And this is what he's teaching
us Look. Whenever I want to seize, I'll
seize.
That that shouldn't be that shouldn't be an
issue that you argue or think about or
wonder about or ask questions about. I do
that whenever I want.
And yes, you Muhammad, many prophets before you
were were mocked. It's almost like the prophet
is being mocked so badly that maybe some
of the Sahaba are wondering, well, when when
when is Allah gonna punish the of Quraysh,
the people who are doing this, as he
punished the people of
and everyone else. So the I would come
and say, look. A lot of prophets before
you and messengers were mocked.
And I I gave them time. I delayed
them and postponed things for them. And then
I seized them when I wanted. And if
you want to go see my punishment, go
take a look. Go to the,
go to hijr, go to these areas that
the Arab knew, and take a look at
what is the remnants of these civilizations
that when they existed, no one could hold
a candle to them. Go take go take
a look. Take a look at,
go look at them.
So it's not an issue of Allah
being able to do it. It's just that
he doesn't he's not going to. That's not
how the story of this ummah is going
to be told. It's gonna be told differently.
The story of this ummah, there's no there's
not going to be.
There's not going to be a collective punishment
that comes to the people. No. No. It'll
all be delayed,
and it'll be brought back to ul Qiyamah.
And because of that, there's always a chance
of things being fixed.
For the other prophets before us, it wasn't
like that. If the qaum mock their prophet
long enough and hard enough, then they would
be punished and they would all end.
And the prophets didn't like that, by the
way. They weren't happy with that. They were
hope they always wished that there was there
was more postponing and more delays. There's always
hope.
That's why Yunus alaihi salam left.
Yunus alaihi salam,
he's the one prophet who just got so
upset that his people are going to be
punished that he left out of love for
them. He wasn't disgruntled with God.
He wasn't he wasn't objecting to Allah. He
was just upset with his people for what
they did, that he brought they brought this
upon themselves. So he left. He didn't ask
for permission. He should've asked for permission.
To a certain degree, we're thankful he didn't
ask for permission because he had he asked
for permission and got it or not got
it, and his people would have punished. But
he didn't do he he left without permission,
and that led to Allah actually giving them
an extra chance, and that extra chance allowed
them to all come back to Allah Subhanahu
Wa Ta'ala from Tawba.
But no one wanted that, and the prophet
didn't
want that. But a part of him was
like, well, when will this ever end? Will
this end? Will this mockery ever come to
an end? Will I continue to live in
this ridicule for the rest of my life?
It's not the you're not the first one.
You're not the first. It happened before. I
delayed the people before. And when the time
came, I seized them. Go take a look
at my punishment and tell me if you
have any doubts about it.
And once you have that comfort that Allah
can take any group he wants, any time
he wants, it's very easy. It takes no
effort at all.
You stop focusing on when will god and
when will god and why will god and
why didn't god. You kinda put that aside.
That's rude.
Muslim to stop asking that question and you
wonder, where did I? When did I? When
will I?
Why will I? Why won't I?
At what point will I? You start asking
that question, and that question is much more
valuable. And that question is much more important.
And that's what you have to ask, right,
instead of asking the wrong one.
When you ask the question about god, it's
just it's not it's not the correct one.
The right question is,
you see a you see a child
in shock somewhere in the world of such
fear
after being pulled out of the rubble. You
see someone starving to death. You see people
being thrown into an emergency room with no
one to take care of them as they
pass away. You see these small bodies lose
life.
You don't turn to Allah. This is this
is this is Allah
turning to you.
This is Allah
waking you up. This is the yakaba that
you have to pick up. This is iqal
for us. This is a wake up call
for you. See?
See what your indifference has done. Take a
look at what your lack of adherence has
done.
This is this is the acceptance of weakness
that you have engaged in. You've accepted to
being weak. You've wasted your time arguing about
petty things. You've divided more than you're already
divided. This is what happens now. Now take
a look. This is your doing.
That's how we see these things.
Any other way of saying it is just
it's it's wrong. Sorry. It's just wrong. You
see this stuff. You say, I I could've
What could I have done to prevent this,
and how do I fix it now? How
do I help them now? And then you
spend the rest of your life answering that
question.
You spent literally the rest of your life
figuring out what the right answer for that
question is within the context of your own
existence because no one can tell you exactly
what it is it's going to look like
for you.
You're gonna have your own story to tell
at the end of it.
There's a question. There's a piece of it
that is missing.
Is it equal to one who is
is he equal to those who are not?
The the piece of are is he equal
to those who are not is Mahdouf
It's understood based on the context.
Meaning the one who supervises,
who continues to watch over every nafs what
it what it what it what it is
that it's gaining or attaining or obtaining within
its life. Al Kasab is whatever it is
that you do. Anything that you take, you
give, you do.
Everything you do is Kasab.
So we say
is it equal? The one who is supervising,
overseeing
here.
The one who supervises and oversees
every soul as it does everything that it
does, every detail. Is that equal to the
one who doesn't?
And the answer is or talk of question
answer is no. Place, they're not the same.
And they gave Allah all these associates.
Those who are equal to him or those
who have authority within his within his
within his, sovereign sovereign
Alright. Go ahead.
Give them names. Tell us who they are.
Tell us who these shoraka are explain. Is
not just give a name. It's describe. Describe.
Articulate exactly who are these shoraka and how
does this work for you?
Or is it that you are telling God
of something that he does not he's not
aware of? And you're you're you're explaining to
Allah something that he doesn't know. He has
a shariq and he didn't know about it.
He had an associate as someone who was
similar to him or equal to him or
had some degree of power within his realm
and he didn't know about it.
Or you're just using the word sharik or
God used loosely. This is a big one.
I love this one.
It's a cheap word to use when people
don't understand it.
It's easy to
to put it into a sentence if it's
not properly defined.
Define
what is god see, a lot of Muslims
don't even understand how to define. What is
what what is a god? What is a
deity? What does that mean? What is an
ilah? What is alab? What does that mean?
Is that what that means? When you say
that word, all of there's a bunch of
stuff that apply automatically.
Automatically, if you don't apply, then then it's
not a god. Right?
He's omniscient. He has to be omniscient.
You said god immediately. He he's all knowing.
He's all knowing immediately. You don't need any,
you don't need to use an just he's
understand the definition. He's a god. He's all
knowing.
Well, maybe this god is no. No. No.
You can't have it both way. You can
have your cake and eat it too. It's
either he's god and he's all knowing or
he is not god and he's not all
knowing. You can't have it both ways. You
can't have a god that's not all knowing
or someone who's not a god but it's
all knowing. It doesn't work that way. There's
a bunch of stuff here that are you
say a god,
well,
when you say the word god, it's 1.
It's 1 immediately. It can't be 2.
If he's 2,
they they if there are 2 gods, they
will fight, and then one of them will
win, and the other one won't be god
anymore. And the one who won will be.
That's it. You can't have 2 by definition.
You can have 2 people or creation is
fine. You can't have 2. You can't have
2 gods. So when they use you study
Greek mythology, they talk about all these gods.
That's.
They're just using a word loosely.
They didn't define it. People didn't ask the
questions. They left it undefined. Didn't really go
into too much detail. And now we have
all the and now we throw this word
around as if it means something. It doesn't.
It means nothing.
And that leads to people taking this word
that's extremely
sensitive,
very important, very
well defined, and then use it in a
way that is meaningless.
And that leads to people taking the word
in vain.
You take the word and take a name
in vain. You take the and they don't
they stop cheat. They stop they stop speaking
to Allah in the appropriate manner. You don't
understand him properly. They don't supplicate him properly,
and then they don't worship him properly or
obey him properly.
You're less likely to obey someone that you
don't feel has that degree of, status anymore.
If he doesn't have that degree of status,
why are you gonna do it?
You know, I mean, he's he's not that
he's powerful and not that powerful. He's knowledgeable
that not that not not that knowledgeable. You're
less likely. But when you're talking about you
have no choice.
There's no there's no there's no playing around
with this. This is so he's asking
or you're making shawaka? Alright. Give us
describe them. Tell us who they are. You
can't? So what? Are you telling god about
something he didn't know about?
Or you're just using this word loosely?
Just making taking the word, just using it
however you want to use it.
Their plotting
was beautified in their eyes by Iblis or
by their nafus or by whoever else was
beautifying it. The is the plotting.
Sometimes you're impressed by your own plan.
You feel like you can manipulate.
And because you feel like you can manipulate,
you manipulate.
And you think you're you're cool because you
did it, because you were able to fool
a bunch of people. You feel like,
something cool.
They felt that they had the ability to
mislead people. People were listening to them. At
some point in your life, you're gonna come
to this realization,
but you do have a little bit of
pull. You'll find out later. Right? You know,
like, at some point in your life, you'll
find out, oh, I actually have a little
bit of pull. I can actually probably get
people to believe something or think something or
do something.
I can get people to do it. Everyone
will come to it depends on where you
are, how many people that'll be.
It depends on where you are and look
what you do. How many people actually end
up listening to you. But you'll figure out
that you have pull and that you have
the actual ability to to influence others.
And that's where you'll feel deep inside that
you have that urge. The next is like,
well, do it. Do it. It's it's cool.
It gives you power.
Do it. Go after it. Many people, like,
get them to listen.
It'll beautify. It'll make it seem really cool,
seem nice.
That's all this is. Every time in the
Quran, there's a huge problem. It just breaks
it down to a simple human instinct every
time.
Every single time, there's this huge dilemma.
The Quran will break it down to the
simplest instinct.
Veram was standing up there.
He just had a little bit of problem
inside.
He was just a little bit arrogant. That's
all. He had arrogant, and he followed it
along.
Same thing. He got a little bit of
pain.
He always problems that led to to bloodshed
and loss of life and loss of wealth
and wars and
the Quran takes it back to the little
piece. Here's the spot in the heart that
caused all of this.
Here's the little problem that led to all
to this whole thing. See something really, really
subtle.
That's it.
They're plotting.
They felt that it was meaningful, felt it
was cool. They felt that they could do
it, so they did it.
And
because of that, they were guided away from
the straight path.
And the one that Allah
leads astray, you will find no one to
lead him back and grant him guidance.
Doesn't do this
He does
this based on the choices that people make.
We've talked about this many times before, so
I'm not gonna bore you with it. Allah
subhanahu does not misguide you just because he
had nothing else to do. He misguides you
because of something that you chose. You chose
this, and then he misguide you based on
a choice that you made. And once he
misguides you, you find no one to grant
you guidance.
These those who perform, those who mock, those
who make things up, those who manipulate people,
those who go against Haqq,
those who make up Baqal.
Mockery is Baqal.
Making up shoraka is.
Taking your and trying to manipulate people, that's.
It's it's lie they're they're lies. They're empty
lies that have no substance, no essence to
them.
People who do that,
they have punishment in this life.
Indeed, the punishment of the hereafter is worse.
Is
worse.
That's the initial word, and then you use
you remove the yeah. Is someone to protect
them. No one protects them from Allah
You go to the one after insha'l. Read
you 2 more verses and then we'll we'll
let you go.
Whenever Allah talks about the punishment, he always
talks about reward. Whenever he does talks about
he talks about reward, he'll talk about punishment.
It's almost,
a
bulletproof
rule in the entirety of the Quran with
maybe 1 or 2 exceptions for
clear context reasons or contextual reasons.
So if he talks about those who are
deserving of punishment, and he points out the
mockery, he points out the lies, he points
out the manipulation,
He points out the the lack of of
self awareness and how this will lead him
as guidance. He says,
the example of the Jannah.
Meaning meaning, is that similar or is Jannah
like, he's saying,
there's
punishment in this life, punishment the hereafter. Is
that or
or the example of Jannah, which is better?
This this ongoing comparison.
And it's obvious, but
sometimes it just seems like it's not. So
Allah Subhanahu wa'ala keeps on repeating it. The
example, how is how is it the same?
How are you approaching these things the same?
The example of the jannah that the pious
were were promised.
Then rivers run under it. I've talked about
this before. Why is this in the Quran
a lot? Because it talks about self sustainability.
That's why tajidimintatiyaal Anhar. Meaning you don't the
if you have a garden and you need
water to to irrigate it or take care
of it, if the water comes from outside
of your garden that means you're dependent on
someone else.
They can cut you off at any point.
The symbolism here is that the rivers run
under your own land. So you don't need
anyone. You don't require someone else. You're not
dependent on anyone. Your water comes from your
own land.
You drink and you irrigate is all yours.
So it's symbolic. The phrase that's repeated in
the Quran is symbolic to tell you that
not only
do you have all that you need, even
psychologically you're you're Inna'im. Like, psychologically, you don't
have to worry about anything. There's no need
to worry aside from the fact you have
everything. There's water everywhere in Europe. But even
psychologically, you don't have to worry about depending
on someone else or getting something from an
external source or maybe it runs by the,
the garden of someone else or before you.
No.
Runs under it.
Dig into the earth and you get whatever
it is you want to come out. And
there's different rivers from different types as the
Allah subhan talks about other parts of the
Quran.
The fruits of it is continuous. It's ongoing.
It's not seasonal as it is here in
this life.
And the shade of it is is continuous
as well.
Meaning, you will continue to enjoy the physical
and psychological beauty of this place for the
rest of your life.
Is on is continues and ongoing.
That is the ending. That is the end
place of the people who are pious and
people who are mindful of God.
And the end place for for the disbelievers
is
And the people that we gave the book
before you
That's one meaning, and we're talking about here
about the previous,
previous nations.
Another meaning of
are the actual Muslims themselves who were given
the book.
Alright? So there's 2 interpretations for these for
this terminology in the Quran that comes a
number of times.
Now, Ahlul Kitab, those are the people of
the book that's Yahudun Nasara as far as
we
know, Quranically speaking. Ahlul Kitab are beyond Yahudun
Nasara, by the way.
Beyond them. Meaning, Islamically, any group of people
who hide a law or Al Kitab. In
the Quran, it's referring to Yahud and Nasara
because of the people that they knew. There
was no one around no one in Arabia
aside from them, so that's who it's referring
to. So Al Kitab is easy. It's the
people who came before who had a book
in Allah.
It could mean them because they were granted
a book. It could also mean us because
we're the ones who were granted this book.
So
it depends on how you want to interpret
it, and you can understand it both ways,
and both ways are are are very reasonable.
The people who we granted the book to,
meaning the Muslims with you, they are happy.
Mean they find they find joy.
In the words Farah Al Quran mostly means
vain except in these type of context. That
talk about
yeah. You talk about celebrating Allah signs or
celebrating Allah
gift.
This is where it doesn't mean that anymore,
and that's clear from the context as well
because it's not being frowned upon or talked
about in a negative way within the verses.
Meaning the the hasaba is when it
compartmentalize
or comes together. So rahazab is a way
to describe all of the tribes put together
instead of instead of pointing out each of
them. So you're talking about Qurays specifically, but
all of the all of the tribes, all
of the groups.
Some of them will refuse,
deny,
or will find
difficult to understand some of it.
And is an interesting word because it could
mean
meaning,
you denied it or refused it, and I
I don't accept that. That's wrong. Or
you didn't recognize it.
And both both linguistic meanings are appropriate. Meaning
you just you didn't it didn't make sense
to you. You didn't understand it. And this
is this is the translation that I think
is actually more accurate for this verse. It's
not talking talking about Yehud Unsalra because it's
a Meki surah. It's very weird for a
Meki surah to talk about Yehud Nasrara.
They they almost never do because there was
no Yehud Nasrara yet. Like, they brought out
some experience with the Sahaba. There was no
in Mecca. This is in Mecca.
Existed in Madin, and that's when you start
saying come up more often.
So he's referring to the Muslims themselves.
They they celebrate every time there's revelation that
comes to you from the Quran. It's still
kinda talking about the beauty of the Quran
from the verses before.
And from the
surrounding
tribes that are hearing it,
who do not understand
or do not comprehend some of it. They
find it weird or they find it different
from what they were taught. They find that
it goes against what it is that they
were led to believe was the truth.
And and this is exactly what what these
verses are trying to explain, that Al Haqq
will do that to you. When you receive
Haqq, one of the first things that happens
is that it
it
Some of it you won't understand or accept
immediately. You'll find it weird because we've all
lived a life where there's some ba'al in
it. When we're faced with Haqq, some of
it is just going to be a little
bit difficult to to yeah, to swallow or
to accept or to embrace. Yeah? But that's
what being a Muslim means.
You accept Haqq wherever it is, however it
is.
And that's hard.
But that's what it means to be a
Muslim. Where's Haqq? I accept it. Regardless of
whether I agreed with it to begin with,
whether I accepted it, whether I argued against
it for a long time. If it's Haqq,
it's Haqq, and I accept it unconditionally.
It's that unconditional acceptance. That's why
Say exclusively, I was told I was I
was commanded
to serve Allah and and and associate no
one with him, to
him I call you,
and to him I return.
This verse the the the don't
you you accept some of it. You don't
accept some of it. Some of it makes
sense to you. It doesn't make makes no
difference. I was given a very specific command.
I was exclusively told, I
serve Allah. I don't associate anyone with him.
I call you to that, and I
and I always return to him
with I I returned to him in terms
of my,
decisions, in terms of my guidance, not just
in terms of my life, but in terms
of what I'm going to choose to do.
That's why the I
after
it, and it's like that. We descended it
upon you as a an Arabic ruling.
Arabia here is not a cultural thing. It's
a linguistic one.
The language
was in the the language they understand and
it's a law. Hukm is a law.
And and just like that, we descended upon
you an Arabic law
because they they're not used to having a
law. There was no law. The Arabs didn't
have a law. They lived they were nomads.
They lived however they wanted.
Whatever law they had was whatever the tribe
chief had agreed with with other tribe chiefs,
and that could be easily
easily broken.
You could easily break it because there's nothing
binding. It's not signed anywhere.
There's no government. There's no law enforcement.
It's whatever people verbally accept.
So it was descended as.
Why is this important? Because
the verse before Yom Kiro Baba, some of
them refused it, didn't like it, found it
difficult.
When Islam came and said, is haram. This
is haram. This is haram. This is haram.
This is halal. This is important. This is
what? You have to behave like this. You
can't behave like that.
So the people who were given the book,
they loved it. They were happy. They they
celebrated when this was because they love the
fact that they're receiving Haqq and they're gonna
be able to live by Haqq. But some
of the, they didn't like it, didn't understand
it, didn't see the value in it, so
they started.
So Allah subhanahu wa ta'ala told him, this
is what you answered them. You were I
was exclusively told to worship and to serve
Allah. No Sharik. I called to him. I
returned to him in terms of my questions.
And we descended upon you in Arabic law
that they can understand, that they're going to
be held.
And if you follow their whims and desires,
and after all of this knowledge
has been revealed to
you.
You will find no one, no ally aside
from Allah.
No ally to protect you from Allah and
no protector from Allah.
There's no wadi and there's no wak. There's
no ally and there's no protector for you
from Allah subhanahu wa ta'ala. If you choose
to follow people's whims and desires after you
have been given this clear this is the
prophet Why?
Because it's not easy.
It's not easy to bring bringing is hard.
Bringing haqq means you're going to you're going
to you're going to butt heads with a
lot of people for a long time. That's
what it means. It's not gonna work out
very nicely for you. It's going to be
one one heck of a, an upstream
swim. It's not gonna be easy. And you're
going to be asked and going to be
urged to maybe give up a few things.
See,
They didn't like all of it.
Maybe you changed a little bit of the
stuff we didn't like.
How about how about we don't sit with
all the poor people? How about that? How
about we have 2 masjid? 1 for us,
one for yeah, Ammar and Bilal and stuff.
Nothing. Nothing. Fine. They can stay Muslim. We
don't care. We don't wanna be in the
same spot. Can we sit up front? Can
we sit back?
K. We don't wanna see the it's not
I
mean,
These are people of great nobility. They wanna
sit in the same,
They didn't like that piece. Maybe maybe that
piece, you know, move.
We descended upon you in Arabic law. Very
clear.
And if you decide to follow their whims
and desires after the clarity of knowledge that
we gave you, then you will find no
ally for you or protector from Allah.
You stick to it exactly the way we
explained it to you because it's the ultimate
truth and everything else is.
Even if they whether they like it or
they don't, whether they accept it or they
don't, you stick to it the way Allah,
subhanahu, explained it to you. And I can't
imagine,
any a better way to explain what Haqq
actually is
than this this, yeah, a depiction that Allah,
subhanahu, put with these within these verses. Talking
to the prophet, alayhis salatu wasalam, you commit
to what I taught you. It's clear. It's
alabi. It's not in some other language that
is open to interpretation. We explain it to
you, understand it. They understand it too. You
will stick to that law.
If you leave that law just a little
bit for their whims and desires, you will
find no ally
and no protector from Allah
if you make one small variation
because
We don't care.
The believers, they're happy. They celebrate when they
get the revelation, and that's what you you
stand by them even if there are few,
even if they're weak,
even if you end up surrounded by lahazab,
all 10,000 of them ready to destroy Medina,
it doesn't matter.
It's almost like you understand that this were
this ayah was revealed before
by maybe
roughly 10 years,
a decade before,
before Surah Al Ahazab was before the concept
like, when I say Ahazab, your mind goes
to the battle of the trench in Surah
Al Ahazab. Right? Remember, this aya
was revealed and the word aghaab was was
used in this aya before 10 years before
that happened.
Like, before the prophet alaihis salatu wa sallam
left Madina, Mecca. Before he went to Madina.
Before the whole concept of alaihis salatu actually
started to brew where tribes were coming together
to annihilate Medina. It wasn't even there. It's
like Allah subhanahu wa ta'ala it's not like
he predicted it for them. He was telling
them, yeah. Yeah.
Some of them don't like it. You can
win them over if you if you if
you just break the law a little bit.
You can win them over. You could have
probably I'm pretty sure y'all know on the
day of Al Azad, the prophet, alayhis salam,
read this to him, like,
that's what he was
telling me. But, yeah, if you if you
change the law a bit, you could you
could prevent this day.
Yeah. But that's okay. This day is inevitable.
The day where you stand up against and
you fight them, that's inevitable
because what they either they accept it the
whole either either
and they're happy with every word of it
or none of it.
There's no compartmentalizing
in the Islam. There's no. You can't you
can't pick and choose. You can't pick and
choose.
You can't pick and choose.
Don't pick and choose.
Right? Accept all of it. And if you're
not able to practice all of it, just
say I'm weak. I'm not practicing all of
it, but don't pick and choose.
Don't say this piece I'll take and this
piece I don't like. No. No. No.
I'm just failing in practicing this one. I'm
haven't been able to do it yet. I'm
trying. I need help. Give me time. That's
fine.
Don't pick and choose.
Didn't like some of it. Well, maybe maybe
we find a way to compromise and then
we wouldn't have to have a
yeah. A brutal a horrible the one of
the worst moments of his life,
One of the worst the worst moments of
the Sahaba's life, hands down.
Worst time of their lives.
The worst time of their lives. They they
this was the worst. Could have been avoided
if he just, compromised.
No.
10 years before he was told, no. No.
Understand
the beauty of the it's just it's just
amazing.
10 years before this terminology was used, he
was prepared mentally, alayhis salatu wa sama. He
wasn't gonna compromise with the Ahazab. Wasn't gonna
compromise. Even though they wanted some changes, no
changes
that was going to lead to the Ahzab
marching towards Medina and trying to annihilate him.
And that's okay.
If that standoff is inevitable, then it's inevitable.
But
you follow their desires.
And after we've clarified things for you, after
you understand what is correct now, and you
understand what is righteous and what the truth
is,
You will find no ally. You'll find no
protector from Allah
We'll end with that.