Ahsan Hanif – Quran Tafseer – Page 39 Significance of Observing the Five Obligatory Prayers

			You're gonna shave on
		

			me.
		

			Cinematic moment Allah He or barakato Bismillah R Rahman Rahim Al hamdu Lillahi Rabbil Alameen Oliva
to monoterpene wala Illa Allah Lolly mean Asha to Allah Allah Allah Allah who had the whole la
sharika Elavil, Olina Allah Athenian or shadow another billionaire Muhammad Abdul Rasul Mustafa Al
Amin Allahumma salli wa Salam o radical Abdi Cora Sudha Muhammad wa ala alihi wa sahbihi Intermarine
am about Welcome to another episode of outdoorsy page by page and inshallah Tala. Today we are on
page 39 of the Quran. And that is Surah Al Baqarah. The second Jews were coming towards the end of
the second dose of the Quran. So Allah subhanaw taala. In the next last two, three episodes, we have
		

			been speaking about a number of the rulings that have come concerning a number of issues that Allah
azza wa jal has laid down their rulings or the laws concerning the legislation concerning. So for
example, in our last episode, the vast majority, if not all of it was to do with issues of divorce
or related to divorce and separation, for example, whether it's bereavement, so the rate of the
waiting period as a result of bereavement, the widow, how long she has to remain for months and 10
days in a waiting period, or whether it has to do with issues of divorce and dairy, and the rights
of the husband and the rights of the wife. And today, for at least half or at least a half of the
		

			page that we're going to cover today. continues on that theme of divorce. And then Allah subhanaw
taala will change the subject or the topic will change into a another passage into something
different.
		

			But however, Allah subhanaw taala in the middle of these verses of divorce, so for the last two or
three episodes, we've been speaking about come rulings of different things, divorce, inheritance,
marriage, all of these different things that Allah subhanaw taala is bringing bringing to our
attention. And there's still one or two things that are going to be mentioned concerning this issue,
particularly of divorce. However, what is interesting is that in verses 238 and 3239, which is where
we begin, I would have said today, Allah subhanaw taala changes the topic. And this is something
which you will find sometimes happens in the Quran, that Allah azza wa jal is speaking, for example,
		

			about a story. And then in the middle, in the in the midst of that story right in the middle, Allah
subhanaw taala brings in a topic that seems to be completely unconnected, seems to have no
connection to what we were just talking about. And all of a sudden we're speaking about something
different. And then Allah azza wa jal will go back to the same story again, this is an example of
this. We've been speaking about divorce and issues and common rulings and so on. And now, instead of
issues of divorce, and so on, the first two verses that we will cover today will speak about salah,
speak about prayer.
		

			And then after these two verses, Allah subhanaw taala will go back into the issue of divorce. So
this is an interesting thing that I learned that I that we want to take some time and analyze today,
because it is something which takes place in the Quran. And we know that every single verse of the
Quran has been placed in its proper place, by the prophets on Allah wherever you send him from the
revelation that was given to him by Allah subhanaw taala. And that is what you believe Ali Salam
would come in the month of Ramadan and revise the Quran with the Prophet sallallahu alayhi wa sallam
and in the year that the Prophet sallallahu alayhi wa sallam passed away his final Ramadan. Gibreel
		

			Ali Salam came and revise the Quran within twice. And that is how he taught the companions of the
Allahu Anhu Jermaine. And that is known as mammal the Allahu Anhu was asked concerning the verses
actually, we mentioned one of them last week, and one of them will be mentioned in the last episode
rather, and one of them will be mentioned today. And that is concerning the issue of the waiting
period of the woman who's a widow, the verse that we mentioned in the last episode says that it was
four months and 10 days. The verse today says that it will be a year. And we will speak about that
and how the scholars reconcile and what they say is taking place between those two verses. But the
		

			point be him be here being that just say for example, we would say it's an abrogation that it
started off as a year, then four months and 10 days, then the verse of the year should have
confessed and then formed sentences because the old ruling is mentioned first, the abrogation then
takes place afterwards. However, here we see that performance and 10 days was mentioned in the last
episode, meaning it comes first in terms of its order in the Quran. And today we're going to be
mentioning the verse about the some of the companions of the man on the Allahu And wouldn't it make
more sense to do it the other way around? Or some of the students asked or commanded the Allah one?
		

			Wouldn't it make sense to do the other way around? Or as man said, I don't change anything from the
book of ALLAH SubhanA data. This is how we took it from the prophets of Allah while he was selling
which shows therefore, that these verses sometimes you get like example today, the verse of Santa in
the middle of these verses of divorce were placed there by Allah subhanaw taala. So if they're
pleased in the middle of this context of divorce,
		

			There must be a reason and the wisdom behind that is something which really shallow talent strive to
attain today.
		

			Allah azza wa jal says in verse 238, arugula him in a shape on the regime, higher Philo ilustrado it
was not out till Mustafa como de la he carnitine. Allah subhanaw taala says take care to do your
prayers, preserve them, praying in the best way and standing before Allah azza wa jal in devotion or
maintain and preserve your prayers and especially the middle of prayer was solid and will stop and
stand before Allah azza wa jal in devotion. Allah subhanaw taala tells us to preserve our Salah to
make behalf of the other sada and that essentially means that you pray each prayer at its correct
time. Making sure that you fulfilling its conditions and its obligations and its pillars and its
		

			sunnah, in terms of its recommendation, recommended acts concerning the prayer. It means that you
pray in the way that the Prophet sallallahu alayhi wa sallam commanded that we pray as he said, in
the in the Hadith, solo Kamara to Monica Solly. Pray, as you have seen me praying. So this is
something which Allah subhanaw taala mentions to us here. And then Allah azza wa jal says, and
especially preserved the apostle prayer, which is the prayer as we know, in the middle of the day,
that hustle prayer, and it is a large region says calls it the middle of prayer. But we know that it
is also prayer because it's mentioned by a number of the companions such as Arusha Radi Allahu anha,
		

			that when her scribe was writing the Quran for her because in those days before printing presses,
they will write it by hand. When he came to this verse, she said to him, this prayer is the art of
prayer. And it's mentioned also explicitly in a hadith of the Prophet sallallahu alayhi wa sallam
that he said that the middle of prayer is Salah to Lhasa.
		

			And so not to answer is an important prayer because it's the prayer that takes place in the middle
of the day. And that is when people are either busy at work, or they come back from what because in
the Arab countries, for example, where they have this yes staff to lower after midday, they sleep on
a number of occasions, sometimes you find that people find it difficult to get up and pray as long
as it's correct time, or they become engaged in something else, one way or another. The Arabs used
to know the importance of this time, and actually I came to preserve this time as well. Preserve the
Salah, all of them, and especially the US of prayer, and be from those people who stand before Allah
		

			azza wa jal in devotion. The question here is, what does this have to do with regards to with
regards to divorce, in verse 239, which is connected to verse 232, we will take that first. Allah
subhanaw taala continues and he says in Clifton fairy journal and oak Manor, and if you're in
danger, then pray whilst you are walking or writing. And this is from the conditions in Salah in
times of danger. Or for example, in times of when a person is traveling as we know it is allowed for
them to write and to pray. But generally speaking in times of danger also, for example, on the
battlefield, it is allowed to pray whilst the person is riding on the battlefield or whilst they're
		

			walking on the battlefield. For either immune comfort Corolla, camera and lemon compel him to call
or turn them on. And Allah says in manual safe again to remember Allah for you, for he has taught
you what you do not know. These verses about prayer and the Dhikr of Allah subhanaw taala the
remembrance of Allah azza wa jal, what do they have to do with issues of divorce? Number one,
divorce is something which is extremely taxing, it is something which is draining, it is something
which is an extremely challenging time that a person goes through and at that time more than ever,
you are in need of Allah subhanaw taala so Allah azza wa jal is saying that yes, this time may may
		

			seem challenging and difficult to you, but it is a test from Allah subhanaw taala and trial and each
time of test and trial. The believer is the one who goes to Allah azza wa jal and worships them even
more tends to Allah azza wa jal even more makes her even more than before they turn to Allah azza wa
jal, and they show their need and poverty before him Subhana wa Tada. So, the Salah is something
which you should be diligent with especially during these times. It is something which will
strengthen your connection with Allah azza wa jal strengthen your Eman Allah subhanaw taala allow
you to understand that this is the decree of Allah azza wa jal and that Allah subhanaw taala decreed
		

			this for you because there is good in it for you, even though at this moment in time, during the
process of divorce, you may not understand what the good is, you may not see any upside you may not
see any benefits. But Allah azza wa jal you know is an evil Hakim, Allah subhanaw taala is all
knowing or wise, he is a Rahim he's all merciful, all gentle kind. And so therefore Allah subhanaw
taala when He decrees this for you, then it is something which ultimately it is better for you. And
so therefore, they believe attends to Allah azza wa jal in praise in worship, in gratitude, and asks
Allah azza wa jal for that which is best in all of their affairs, also, from the meanings of this
		

			verse, and the reason why it is one of the wisdoms and Allah knows best as to why it is mentioned
here, in the midst of the vessels of divorce is often at times of difficulty and challenge like
divorce. People slacking off in terms of other obligations and especially the surah. So people will
feel that Allah azza wa jal has some
		

			Some have forsaken them. And so you will find that they don't pray as much as they should, in times
of difficulty and adversity, most people become weaker in their rabada less in terms of the worship
of Allah subhanaw taala, as opposed to doing more. And so that is because of the emotional screen,
maybe the psychological strain, the physical strain, all of these issues are built up that make a
person become lacks in terms of fulfilling their obligations to Allah azza wa jal. And so here is a
warning Haberfield or Allah Sadat be people who constantly maintain the prayer. And that shows to us
that the prayer is so important, that there is hardly a time in a person's life in which it is
		

			allowed for them to Mr. Prayer, Allah azza wa jal says, maintain, preserve that Surah even in the
most difficult and challenging of times, because Allah azza wa jal says, as we said in verse 239,
even on the battlefield, surely if the prayer at any time could be missed, or it could be something
which you could forego, because of a circumstance, it would be upon the battlefield, but even on the
battlefield, we're told to maintain the prayer. Yes, there are different rules, for example, when
you're traveling, but there is still a time period, you can't pray. For example, the Orisha time
because you're traveling, you can't play Russia time, or Fajr time because you're traveling there's
		

			still a time there's still a way to offer that prayer and the manner in which it was prescribed, you
must still maintain the prayer within the context of the concession that Allah azza wa jal has given
that is the amazing thing about Salah with everything else, there are rules that allow you to delay
to forego to not for going to sleep or to delay. Or for some people, it may be a sense of order
issue of foregoing in the sense that some people it's not obligatory upon them to give Zakah some
people some are obligatory upon them to fast or to make Hajj because of their physical for example,
state or their financial situation. However, when it comes to Salah, everyone must pray, even if
		

			you're sick, even if you're traveling, even if you're on a battlefield, the only person who doesn't
have to pray is the one who doesn't understand has no mental faculties to be able to offer the
prayer or someone who's like in a coma. So physically just doesn't know what's going on. Those
people are the exception to the rule because there is no way for them to pray. He's in a coma. Well,
that person has a an illness that doesn't allow them to understand anything to even understand what
it is that they're doing. Those people are few and far between. Every other Muslim was offered a
prayer and that shows you the importance of maintaining the this act of worship, but also the
		

			importance of it in times of difficulty and challenge. And that is why the Prophet sallallahu alayhi
wa sallam was the Companions describe that when something would perturb him when something would
would worry him when he would have some anxiety about an issue. He would hurry and rush to the salah
sallallahu alayhi wa sallam, he would rush to the prayer and that is something which therefore the
believer should do, especially in circumstances like this. In verse 240, Allah subhanaw taala then
continues and he says, while living in a utopia, phone them in Kumbaya, the Hoonah as well Jan will
see Italy as well as de matar an eel however Euro kraja for encouraging afinogenov Highly convenor
		

			feral Nephi unforeseen I mean, my roof, wala Aziz on Hakeem, if any of you die or leave widows that
make a request for them, a years maintenance or no expulsion from their homes for that time, but if
they leave of their own accord, you will not be blamed for that which they may reasonably choose to
do with themselves. For indeed, Allah azza wa jal is almighty and wise, this verse is the verse that
we mentioned, speaks about the issue again of the waiting period of the woman who is upon her ADA
because her wife has passed his husband has passed away. She's essentially a widow. In the previous
episode, we mentioned the verse in which Allah azza wa jal said that the waiting period is four
		

			months and 10 days here, Allah subhanaw taala says that it is for a year years maintenance and no
expulsion from their homes. The scholars of Tafseer have different over this verse. Some of them
said that this was the ruling at the beginning of Islam, that was later than abrogate and this is
the position of the majority of the scholars will see that at the beginning of Islam, it was the
year that was the waiting period. So that year, she couldn't get married that year, she's an adult,
and then after the elapses, then she can continue. And then Allah subhanaw taala revealed a
concession in this ruling, and that is an Allah azza wa jal made the year come down to four months
		

			and 10 days, four months and 10 days. And so that was from the Mercy of Allah subhanaw taala that is
one position of Tafseer. The second position that you find among some of the scholars of difficile,
there was chosen by a number of the scholars of our time also and there is a position that is
attributed to the Imam of Tafseer Mujahid Abdul Jabbar Rahima who now to either from the students or
even our best Radi Allahu Anhu ummah. And that is that there is no abrogation that takes place here,
but rather these are two distinct verses. The first verse which is the one that we mentioned in the
last episode, or the four months and 10 days, that is the ruling of the leader of the woman who is a
		

			widow for months and 10 days this verse is not a ruling but overseer, a request a B equipment A B
quits as alarms realtors will see Italy as soon as you make a request for the meaning that the
husband should say to his family who will inherit from after
		

			his death, he should write in his will, he should leave his family know that this woman after she
passes after I pass away, she can remain in the family home for a year.
		

			I don't want you to expel it. This is obviously in the case where the family home is doesn't belong
to them as a shared home. So for example, the house that she lives in belongs to her family's
husband. He should say to them, that she should be allowed to stay here for a year. And if she wants
to leave before here, it's up to us. Allah azza wa jal says there is no harm or no blame if she
wishes to reasonably choose to do or to leave on her own accord. However, if she wants to stay, then
she should do so. Some of the spell have said that this is something which is recommended to do, it
is not the same thing as the ruling that is mentioned of the format and the 10 days. And the reason
		

			why it is recommended because the format and 10 days may not be enough for her from the goodness
that the husband shows to his wife because he didn't divorce or, or in any way want to separate it
from her, Allah azza wa jal decreed that he will pass away before that he wants her to have that
stability. He wants her to give that time he wants her to be comfortable, that she doesn't have to
worry, within a few months. While she's going to do that she's got a good period of time in order to
settle her affairs. And this is from the good that he shows to her to his wife. And so therefore,
you find this difference of opinion most scholars the difference here was a ruling that's abrogated,
		

			or was it a ruling? That's a ruling this is a simple request, and some of the scholars have
reconciled between the two as in that the, the no that is four months and 10 days. However, this is
something which is recommended that they should be allowed to stay there in for longer in terms of
those two positions. So therefore, they say that there is no obligation this verse, as I said,
however, the majority of this qualitative seal you will find in the books of the FSI, they say that
it is an obligation and Allah azza wa jal knows best but even if it is an abrogation, if the husband
was to make that request for his wife, it is still something which is permissible.
		

			Allah subhanaw taala says in verses 214 One and 242 What is mortal Liberty mutter on Bill Maher roof
you can either been divorced women should have such maintenance as is considered fair, that is a
duty for those who are mindful of Allah subhanaw taala meaning that it is good and befitting and
recommended that the husband continues to provide for his wife during that period. She's inherited
that period, for for example, three monthly periods, or that period of four months and 10 days and
so on. It is good. And it is something which is recommended that there is maintenance for her during
that period of time because she's unable to go and forge your own way to get married again to do
		

			anything else you must abide in that time in this period where she is still dependent to a certain
extent upon her husband. And so therefore Allah azza wa jal says that it is something which is good
and Allah azza wa jal says that it is something which should be done in a manner which is good and
which is fair because the radical you been you know, hola hola como de la la comme Taffy loan and
invest 242 Allah azza wa jal then concludes these whole passages of karma, the rulings that we've
been mentioning, in this way Allah azza wa jal says he makes his revelations clear to you, so that
you may grow in understanding. So Allah subhanaw taala says that he has made these rulings clear, as
		

			we said before, it was the way of the people of the Arabs before the coming of the Prophet salallahu
alayhi wa sallam that they would greatly oppressed their spouses or their wives at times of divorce
in issues of inheritance at times of bereavement, when she becomes a widow. And so Allah subhanaw
taala gave to us all of these account all of these rulings to show to us that this is the beauty of
the Sharia of Allah subhanho wa taala. And as we can see, on a number of occasions, Allah azza wa
jal keeps saying, Bill Maher, Bill Maher will do what is good, what is fair, Allah azza wa jal says
one time for Acropolis Taqwa to forgive and to pardon is closer to taqwa and to piety. Allah azza wa
		

			jal says we'll attend so we'll follow up in a comb. Don't forget the good that you had between you
Allah subhanaw taala says happen and then we're seen in how can tuck in. These are the rights and
duties are incumbent upon those who wish to do good, the people of sun and those who wish to have
Taqwa the people of piety and consciousness of Allah subhanaw taala. And so Allah azza wa jal
throughout these verses, keeps repeating these issues over and over again, because as I said, it is
not just simply about the rulings, the outcome of the halal and haram and what you can and cannot
do, even though that is extremely important. But for the Muslim that is always issue of etiquettes
		

			as well at that. And that is something which we are greatly missing in our time, when people are
very, very conscious of their rights, and what is for them and what is against them. And they're
very conscious of making sure that they get everything that belongs to them. And that is the deal.
And there is no doubt that Islam has given them those rights, but they're very lacks when it comes
to having etiquettes when it comes to having some of these mannerisms that the Muslim should have,
in terms of as we all know that the Muslim is someone who should be merciful, gentle, kind patient.
That's just the general way that they should be. It was something they should always have in terms
		

			of their character. But what we want to do especially in times of divorce, and in times in which
there is conflict, we wish to be very strong and harsh and
		

			demanding everything that belongs to us not giving really anything away, always within a
relationship there must be some level of compromise. And so even when that relationship comes to an
end, if there is no level of compromise or understanding or etiquette, then often that conflict
often that that separation will be something which is, which is overcoming conflict with something
which is full of, of ill feelings and one called an enmity and that is something which then causes
its own problems and issues as we know.
		

			In verse 243, Allah subhanaw taala now goes on to a different passage.
		

			And Allah azza wa jal will tell us the story of the people who came before us Allah subhanaw taala
says, LM Tara either Lavina Hora Jo means the imam or often huddle motif upon Bacala whom Allah who
moved to zoom
		

			in Allah Hallelu fuddling Ireland nurse you wanna King wunderkin axon naskila Quran? Allah azza wa
jal says, do not consider those people who abandon their homeland in fear of death, even though
there were 1000s of them. Allah azza wa jal commanded them to die, and then they will go back to
life again.
		

			Allah subhanaw taala is destructing the Muslims and the Prophet sallallahu alayhi wa sallam, did you
not hear the story from the people who came before you and most likely it is from the people have
been destroyed the children of Israel. And this is a story that is mentioned within a number of the
texts of the scriptures that came before us. And it is a story that Allah azza wa jal affirms here
in the Quran. And so when Allah subhanaw taala says, Did you not see? Did you not listen? Were you
not there? Do you not do these are verses in which Allah azza wa jal is instructing us to pay
attention? Even though you do not wish you did not witness that account? Physically at firsthand?
		

			You weren't there yourself? You didn't see it firsthand. You weren't present at that time. You
didn't witness it as a as a person who was present at the time. Allah subhanaw taala speaks as if
you were there. alum Tara Did you not see? Did you not hear? Do you know? And you know me say those
types of things to someone who was there who was present who did see who was a witness, and Allah
subhanaw taala says that because when Allah azza wa jal tells us something in the Quran, it is as
good as if we were there. It is ashore as if we were there, because we have no doubt about
authenticity or the truthfulness of what is found in the book of Allah subhanaw taala. And so the
		

			statements of Allah azza wa jal what Allah subhanaw taala tells us in the Quran, of the stories of
the past winners of the prophets with the nations, it's as good as if we had seen it firsthand,
because the account that Allah azza wa jal released to us, is the most reliable and authentic of
accounts. So Allah subhanaw taala says do not see. And the other benefit of this statement of Allah
azza wa jal and similar statements in the Quran is that therefore you should take lesson from it.
Because you say to someone, do you not see what happened when you were there? Meaning don't you
learn that lesson? Did you Didn't you realize do you find out these are statements that are made in
		

			the Quran? So that we will analyze that we will reflect that we will ponder that we will take
lessons that we will benefit from what is the lesson here? The lesson here is that there were a
people who lived in a town and Allah azza wa jal describes them as being 1000s. One aloof in the
1000s. This isn't a small village, it's not a small hamlet with just a few households or maybe 100,
or two or three hundreds of people or even 1000. Allah azza wa jal describes them as being multiple
1000s. Often in their 1000s. Whether or not some of the scholars have difficile said there were 4008
others more others less but the point is that Allah azza wa jal says that there were many of them in
		

			number they left their homes and their dwellings. Why did they leave? According to the vast majority
of the scholarship to seal and generations that we have, they left because of a plague that came
upon them. And when they saw that plague coming, they try to escape death by fleeing.
		

			And this is what people do, where everyone escaped death or tries to stay away from death and was a
natural human response, not to want to put yourself in the way of danger or in the way of death, but
also as Muslims we know that Allah azza wa jal is the one who has decreed death. And if a plague or
earthquake or something else, or disease has been decreed by Allah azza wa jal, as the manner of
your destiny will take place, and there is no way to escape. And that is why the Prophet sallallahu
alayhi wa sallam said concerning the plague, that if you're in the land and the plague strikes that
don't leave it, trying to flee from it, and if you're outside of that land, and don't go into it,
		

			because you shouldn't seek that depth, or that harm upon yourself, either, both or from the decree
of Allah azza wa jal, someone can be in the midst of a plague and can survive as people do, and
others can be far away and die for one reason or another. But the point is, you know, actively go
seeking it. But if it comes to you and you're in the area, then you don't run away from either
because also the plague is something which can spread. And so to run away with the plague, if you
may be afflicted, or you may be someone who was, who has contracted that plague, then it can be
harmful towards others as well.
		

			So Allah azza wa jal said these people fled, fearing the plague. And Allah subhanaw taala commanded
them to die. Allah said to them die and they all passed away. And that is to show them that even if
they were to run, even if they were to flee, there is no escaping from death or the decree that
Allah azza wa jal has placed upon us at the time of death. And that is because Allah azza wa jal
tells us in the Quran for either Jerusalem, when you're appointed time comes Fela is that you own a
certain when I stopped the moon, that moment of death cannot be delayed but any amount of time, nor
can it be brought forward by any amount of time. That's why there's people who are in horrific
		

			traffic accidents, and they emerge relatively unscathed by the permission of Allah azza wa jal, and
other people who may have a very routine operation that they go into hospital very small, very
minor, most of the time 99.9% of the time, people do that all the time and the sort of problem, but
for that individual, they will pass away as a result. Allah azza wa jal is the one who decrees and
it was Allah subhanaw taala who determines the manner and the time of someone's death, it is from
the knowledge of the Unseen that Allah azza wa jal has kept to himself. These people tried to flee
from death, Allah commanded that they should pass away, and the scholars differ as to who it was
		

			exactly which of the prophets of Allah azza wa jal this happened with at this time because it is a
sign for that prophet of Allah subhanaw taala at that time, and for the people of that time, and
they differ, some of them said, it is the prophet Ezekiel, he's been in Arabic or Ezekiel in
biblical terms and Allah azza wa jal knows best his name as we see in the Quran is not mentioned nor
is it mentioned by the Prophet salallahu Alaihe Salam in in the Hadith. However, the scholars, what
they will do is that they will look at the scriptures of the Jews and Christians and they would try
to see which story matches up with which and this is what they have come away with and Allah knows
		

			best, the MaHA home and then Allah azza wa jal brought them back to life as a sign of His power and
ability. subhanaw taala that just as Allah azza wa jal can decree death to you for any means any
reasons, then likewise, Allah azza wa jal can bring you back to life if he so wishes and chooses to
do so, as he will do on Yeoman Qiyamah when He resurrects all of creation, all of mankind and the
jinn in Allah Hello father and alumnus fatherlessness while I can knock through a nasty lash Quran,
Allah azza wa jal says indeed Allah shows real favorite to people, but most of them are ungrateful.
So Allah subhanaw taala didn't says in verse 244, what about you know visa vie the law you are Allah
		

			mu and Allah has me on Aileen, so fighting Allah has caused and remember that he's all hearing and
unknowing. Meaning that even fighting is something that you shouldn't run away from, if it is
something which you must do in that way, as we said before in the way that is and the manner that
has been prescribed and regulated as jihad in the way that it is according to the Sharia, not in the
way that people take it out of its context and use it in a way that is extremism and so on. But in
the way that has been legislated in the Sharia, under the ruler of there is a Muslim and so on all
of those rulings that we you know, in the books of faith and so on, Allah says so therefore when
		

			fighting is prescribed upon you, don't run away from it. Because if you're running away from death,
death can come to you at any moment at at any time. And this verse begins the passage that we will
mention inshallah Tada in the beginning of the next episode, which will speak about the story of
David and Goliath which is a story in which there is fighting and that they had to go and fight for
the sake of Allah azza wa jal, Allah subhanaw taala and the final verse that we will take today to
45 Allah azza wa jal then says men the lady accorded Allah Corbin Hassan for your daughter if that
whole level of Ivan cathedra wala who Jacobo via super la he told me Gerawan who will give to God or
		

			to Allah a goodly known which will increase for him many types of chi will increase with him many
times over. Indeed it is Allah who withholds and Who Gives abundantly, it is to him that you will
return meaning who will give to Allah azza wa jal alone meaning that you spend in the way of Allah
subhanaw taala for the region of Allah azza wa jal when you give that loan to Allah azza wa jal,
Allah subhanaw taala will give to you many fold back in reward and Allah azza wa jal gives you many
fold back in terms of baraka and blessing. Indeed, Allah azza wa jal is the one who withholds and
who gives meaning that you're giving charity doesn't necessarily make you poorer, because Allah azza
		

			wa jal will give to you more. And if your annual withholding of charity doesn't make you richer,
because Allah subhanaw taala can take away from the wealth anyway and indeed to Allah azza wa jal,
you shall return and within inshallah Tada we come to the end of today's episode BarakAllahu li
Walakum wa salam ala Nabina Muhammad in what are their early he will certainly get his mind set I
want it but Allah he will barakato this
		

			man coffee