Musleh Khan – Al-Ahzaab Unveiled #4
AI: Summary ©
The shiny wedding of Zaynab and Zayd, the importance of seeking forgiveness and forgiveness to avoid future embarrassment, and the need for healthy heart and spiritual health are emphasized in Islam. The sh pattern of Islam is discussed, including the use of "has been" in Arabic to describe actions and events, the importance of avoiding danger and fear in life, and the need for balance in daily life. The speaker emphasizes the importance of practicing strong values and being firm in one's values, as it is crucial for avoiding cultural embarrassment and the recent Middle East disaster.
AI: Summary ©
Were the Muslims victorious in Ghazwat Al-Ahzab?
Did they gain or receive victory?
They absolutely did, right?
And Surat Al-Ahzab comes immediately after what
battle?
Battle of Uhud.
And the battle of Uhud, was that victory
for the Muslims?
Both.
Remember the story?
They actually were victorious.
But the Prophet ﷺ wanted to ensure that
all of the Quraysh left Medina.
But they didn't, right?
They were all staking out the place, hiding
in corners of the mountain, waiting for the
opportunity.
But prior to that, the Muslims had defeated
the Mushrikun.
But because of how things happened and the
mistake that 17 to 19 companions made, it
resulted in 70 plus companions losing their lives.
And so in essence, then it became a
loss for the believers.
So you have Ghazwat Al-Uhud, then you
have Ghazwat Al-Ahzab.
And did Allah ﷻ also highlight that He
helped the Muslims in Ghazwat Al-Ahzab?
That He assisted them?
Yeah.
So all of that is captured.
Today, inshallah, we're going to finish the conversation
of Ghazwat Al-Ahzab.
And then next week we will get into
the next theme of this surah.
So this is where we're going to start
talking more and more about the marriage of
Zaynab and Zayd a little deeper.
And we're going to talk about how that
affected the reputation as well as the status
of the Prophet ﷺ.
But more importantly, how Allah guides him through
it.
And that's going to be really important and
very beneficial for all of us because now
we're going to get into some of the
rules that need to be followed when you
have problems and conflicts with people.
Whether it be in your community, whether it
be in your family, with your spouse.
How to navigate through those conflicts in a
way that is appropriate in the sight of
Allah.
So very practical, whether you're married or not,
it doesn't matter.
It's very much for you and everyone else,
inshallah.
Remember when they came at you from the
east and west, who is Allah referring to?
Who came from east and west?
The mushrikun.
Good.
وَإِذْ زَيْغَتِ الْأَبْصَارُ When your eyes grew wild
in horror.
Whose eyes?
The hypocrites.
So Allah is talking here, when your eyes
grew wild in horror.
And the word that's used is وَإِذْ زَيْغَتِ
الْأَبْصَارُ That's here, when the eyes roll up
in fear.
Some of you, if not maybe all of
you, have never even experienced this.
Unless you went through a level of fear
that you can't describe.
And physically, the toll that it takes on
an individual, these are some of the things
that happen.
The eyes tend to roll up, because why?
The fear is so, so difficult.
It's so powerful that you're trying to avoid
looking at it.
There are other actions that manifest in fear.
We're going to see a few of those
today as well, inshallah.
So Allah describes وَإِذْ زَيْغَتِ الْأَبْصَارُ Very quick
question, what is Allah highlighting about the munafiqun?
First their eyes, وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرُ That's here,
and hearts were reaching into their throats.
حَنَاجِر, where the sound comes out of your
throat.
And then the rest of the ayah, وَتَظُنُونَ
بِاللَّهِ الظُّنُونَ What kinds of bad assumptions they
had about Allah.
These are three qualities of the munafiqun in
times of battle, in times of stress.
Mental stress, physical stress.
The munafiqun, the first thing is, this level
of fear expressed through the eyes.
Then secondly, the hearts tremble in a way
that they're not able to or they find
it difficult to say anything.
Sometimes people get so scared they just can't
talk, they can't project any sound.
That's وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرُ And then the third,
bad assumptions.
They're like, man, what did Allah put us
through?
Why did Allah make this happen?
What do you call these three things?
Put them in one category for me.
What would you call it?
The eyes, the heart, and then the mind.
Their assumption, thinking bad of Allah.
How would you categorize all of this?
Good?
Okay.
This is the three most important parts or
areas internally for a believer.
The eyes, what you see.
If you control what you see, you control
what you do.
If you control your eyes, you can control
your actions.
So from the eyes, now their hearts are
affected.
When the heart is affected, that's it.
The actions are gone.
They're lost.
They're confused.
If you don't take care of what you
see, then it starts to penetrate into the
heart.
It starts to destroy, corrupt.
يُفَسِّد القلوب Like it will really corrupt and
dirty the heart.
So the heart is not going to be
able to understand and internalize good information when
it hears it.
Which is a tragedy for the believer.
When somebody reaches a point where good things
are being said and brought to them, to
their attention, they're constantly being reminded, they're surrounded
with khair, and still no movement in the
heart.
How do you know your heart is working
spiritually for the sake of Allah?
How do you know this?
You have a good, healthy, spiritual heart.
What are some of the signs of that?
Okay, so there's a sense of concern that
you missed something.
Whether it be Salah or anything else.
Got it?
So there is some remorse.
There's some regret.
There is thought.
You're actively sitting there thinking and wondering, okay,
how do I make up for that?
Then, once you make up the prayer, what
does the heart then tell you to do
or allows you to do?
Do you just make up the prayer and
then khair, thanks Allah, I'm good now?
Or do you have to ask Allah for
something?
Or do you have to plea to Allah
for something here?
So the next thing is, when you make
up the action that you missed or you
fix a problem, then immediately it causes your
tongue to be remorseful and apologize.
Our way of apologizing to Allah is seeking
His forgiveness.
That's quote-unquote the way we apologize to
Allah.
Oh Allah, I am so sorry for being
careless with Salah today.
Ya Rabbi, forgive me.
Right?
You take the onus on yourself.
You don't blame Allah for this stuff.
That's actually the etiquette of all prophets and
messengers.
Any bad that happened to them, they never
say, oh Allah, you did this to me.
I ask you for a cure.
When she started getting those contractions and she
felt like she wanted to die, she never
said, oh Allah, you're putting me through this.
She goes, I'm feeling like I can't handle
this and I wish I would just die
and go away.
She goes, when I get sick, Allah cures
me.
He doesn't say, when Allah makes me sick,
then He cures me.
Just not putting Allah's name into something that
gives the sort of negative or bad image
of Allah.
So then the heart then is affected.
So one of the signs is regret and
so on.
This is the most important sign that you
know you have a healthy heart, a healthy
spiritual heart.
And that is when you hear a reminder
of any sort, whether it be Islamic or
anything beneficial, it causes you to stop and
reflect.
You internalize and you think about it.
If somebody came to you and be like,
hey, listen, man, I saw you the way
you were acting yesterday.
And I just want to tell you, man,
you shouldn't do that.
That's wrong.
That's just not polite.
Don't do that.
That's it.
You as now a believer, somebody who carries
Iman, it is the first indication that your
Iman is either corrupt or it will not
be accepted by Allah.
It will be rejected.
If somebody comes and advises you, they don't
insult you.
They don't criticize you.
And even if they do, they do it
in a very sensitive and constructive manner.
But they're telling you with all the etiquettes
that you did something wrong.
And you go, man, who the heck does
he think he is?
Can you believe so and so just came
and talked to me and said this and
said that?
But don't worry, I was nice.
So I just took it and I walked
away.
That's a sign not for the other person
did something wrong.
That's you.
The corruption in the heart, the sourness, the
stain of the heart.
Those are signs that you have or that
individual has a lot of work to do.
If the eyes are not controlled, if the
heart is not addressed, then the tragedy of
all tragedies, you lose hope in Allah.
When a believer or somebody loses hope in
Allah, they start having negative thoughts about him.
The consequence of losing hope and trust and
weakening that connection between you and Allah.
The result of that is you have these
like ill thoughts about Allah.
Then you start questioning why would Allah do
this?
You know, lots of university students that I
meet go through that phase.
And if they don't get their thinking right,
and they don't really understand how to navigate
some of these things that are thrown at
them about, you know, why bad things happen
to good people?
Why is there pain and hardship to children?
And if they don't get the right answers
to that, this creates a lot of shubuhaat,
a lot of doubt in their deen.
So be careful.
This is what Allah is highlighting.
He's not just giving us like a glimpse
of the munafiqun and say, look how terrible
they are.
Every single ayah means something to you and
me.
Then and there, the believers were put to
the test and were violently shaken.
What test?
What was the test?
Not just Ghazwat al-Ahzab, but what else
about this test?
What is Allah referring to here?
Is it just the battle itself or something
specific happening in this battle?
So this ayah, make sure you write this
down for ayah number 11, two things that
it's referring to.
Number one, it's referring to the battle itself.
And number two, it's also referring to the
munafiqun.
So they were put to the test and
their iman was violently shaken because of what
the munafiqun were doing.
They caused so much trouble for them, right?
Which we've discussed.
And remember when the hypocrites and those with
sickness in their hearts.
Who is this group?
So we know who the munafiqun are.
And then there's another group that have a
sickness in their heart.
We talked about this.
Who is this group?
The Quraysh in general and any Muslim that
would succumb to the influence of the munafiqun.
They didn't compromise their faith.
They didn't say, okay, I'm not going to
do this.
I'm not going to follow him no more.
No.
The waswasa got to them.
Just because you fall into the trap or
call of a munafiqun or a disbeliever doesn't
mean that you've exited Islam completely.
There are certain things that happen.
If it happens, then yes.
But those are very clear in the sharia.
But things like this, nuances like this, where
we don't know exactly what was said and
what was happening.
It's safe to assume that whoever Allah is
referring to when he says, and those with
the sickness in their hearts, is sort of
a lesser degree than the munafiqun.
ما وعدن الله ورسوله إلا غرور الله And
his Messenger have promised us nothing but delusion.
See what I said to you?
When the heart is corrupt, the eyes aren't
addressed, the heart isn't addressed, and you think
negative about Allah.
Look what the next or a couple ayat.
Look what they started saying.
Now they just started saying that the promises
of Allah and his Prophet is just delusional.
Like it makes no sense.
It's just a trap, that kind of talk.
وَإِذْ قَالَ الطَّعِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبْ And
remember when a group of them said, or
people of Yathrib, nobody knows who's talking here.
Somebody stood up though.
Could be the leader.
What's the leader of the munafiqun?
What's his name?
Salul, that's it?
Yeah, Abdullah ibn Salul.
Memorize his name.
Because his name is found in pretty much
every single battle of Madani Qur'an.
As well as just Madani Islam in general.
He comes up all the time.
This man was really, really persistent.
Strong, dedicated.
He was really, really pushing hard.
And created a following as a result.
And so there is no hesitation or question.
This is the head of the snake.
This is the leader of the munafiqun.
So a group of them said, oh people
of Yathrib.
We talked about why is Yathrib mentioned here.
It's part of what is the munafiqun trying
to achieve by referring to Medina as Yathrib.
It's old name.
What are they trying to do?
This is what we mentioned.
It's the only time in the Qur'an
Yathrib is mentioned.
And it's trying to call people.
Now they're trying to attack the emotions of
the people of Medina.
Right?
We have our own version of this today.
Everybody understand, right?
We have our own version of this today.
So trying to get to the emotions of
everyone.
To make them feel like, oh I remember
once upon a time.
Before the prophet came.
Before this Muhammad man, sallallahu alayhi wa sallam.
Before he came.
Medina was a peaceful place.
We were all living just fine.
Everybody could do what they want.
But they would mind their own business.
And so on.
So that's the goal behind what the munafiqun
are trying to achieve.
Is to sort of get back.
Let's go back into memory lane.
What life used to be.
We mentioned awrah.
What is awrah?
Why is a house called awrah?
Because everybody knows what awrah is.
Right?
The privates of both male and female.
So why is that same term used for
home?
Yeah.
Awrah is something that's supposed to be covered.
Like a hole in the wall.
And now it's exposed.
That's what literally awrah is.
So something that should be shielded and protected.
But for whatever reason, now it's exposed.
Okay?
That's what this particular term.
So linguistically you can play with it.
You can use it in other sentences and
ayat and so on.
But sharia-wise, then obviously it's in reference
to the privates of both male and female.
A hypothetical situation.
Let's see what happens next.
وَلَوْ دُخِلَتْ عَلَيْهِمْ مِنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةِ
لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا Had their
city been entered upon from all sides, what
is Allah doing?
Okay.
I want you to think about a situation
where if they got access to you from
every corner of Medina.
And they had been asked to abandon their
faith, they would have done so with little
hesitation.
إِلَّا يَسِيرًا So basically, the Munafiqun, if they
saw the Mushrikun coming from all corners, then
the first thing they would do is just
run away from you.
Just run away from the deen itself.
Then they would also leave Islam as a
whole.
إِلَّا يَسِيرًا Without any hesitation.
Let me ask you this.
What is the message in this ayah?
What is the message here?
No point trying to tease the hypocrites.
Because no matter what they will tell you
up.
Okay.
Even if the situation is less good.
Okay.
Okay.
Good.
Anything else?
Something a little deeper.
What is Allah teaching us here?
Sounds pretty straightforward.
But Quran is never like that.
Every ayah is a fortress of knowledge and
reflection.
What does Allah want us to know here?
By giving us this situation to think about.
A situation that in essence didn't happen.
It could have.
So what is Allah telling you?
It could have been the case.
If they came from all corners.
That this would have been the consequence.
Meaning Allah has and will always defend and
protect the believers.
Okay.
This is the message of the munafiqun.
They're going to be scared and afraid no
matter where they look.
But it's an indirect message to them.
Whether they come from all corners.
Or from the north and south.
It doesn't matter.
Because nothing will happen except by Allah's permission.
But the munafiqun, they don't see that.
They'll just run for their life.
They lost the whole experience.
And all that's been happening in Ghazwatul Ahsab
up until this point.
They've lost and ignored all of that.
There's something deeper that we learn with ayat
like this.
Is this a scary situation?
If the Quraysh walked in from all corners.
Is that a scary situation for the believers?
Oh yeah.
It's frightening.
At first glance, it's absolutely frightening.
You're going to see an ayah today.
Of how believers felt.
Or how they would respond in terms of
emotion.
In the highest level of fear.
When they were just surrounded with danger.
What their attitude was towards that.
It's just one of the many verses that
will blow your mind.
But here, this is also a reminder for
them and for all of us.
That it is in times of fear.
Where the believer and his or her iman
shines the brightest.
It will manifest to its strongest and most
effective way.
In terms of increasing that individual's faith.
وَلَقَدْ كَانُوا عَاهَدُ اللَّهَ مِنْ قَبْلٍ لَا يُوَلُّونَ
الْأَدْبَارِ وَكَانَ عَهْدُ اللَّهِ مَسْئُولًا They had already
pledged to Allah earlier.
Never to turn their backs in retreat.
And a pledge to Allah must be answered
for.
Do we have a pledge?
What's our pledge?
You see, you probably noticed that one of
the things I try to achieve in all
my tafsir study.
Is I don't like any ayah to quote
unquote go to waste.
Like we just read it and zoom over
and then okay this is just talking about
that specific moment.
Let's go on to the next.
I try not to do that.
I personally in my journey and I hope
for all of you as well it's somewhat
the same.
I try to like dig in to find
something about an ayah that's relative to me.
Like how can verse number 15 affect my
Iman?
So Allah says they had a pledge to
Allah.
Pause.
You see this first opening sentence of the
ayah.
This should cause you the believer.
Man, when I promise to do something for
Allah.
This is serious.
I shouldn't take that lightly.
When I make a pledge or I make
an intention to follow, to stop this sin,
to stop this wrong.
I better take this extremely seriously.
Even though that's not what's being addressed here.
We're just talking about how I relate to
this ayah and you relate to this ayah.
Because none of us are in Ghazwatul Ahzab.
So we wouldn't know exactly how the others
felt.
But we now, 1400 plus years later, we're
seeing these verses.
It's got to talk to us in some
way.
See this word here?
Ahad.
Ahad is one of many words in the
Quran to describe a contract.
Ahad is also a word for an agreement.
And the difference between this and others is
this is a more generic word to use.
So you can use Ahad to describe verbal
agreements as well.
And you can describe promises.
And just things in general that it doesn't
require much detail.
As other contracts like aqidun, when you have
a contract for marriage.
You would detail exactly what you expect from
your husband, what you expect from your wife.
And this is the way you want to
live.
And sometimes that can be very lengthy and
very detailed.
Ahad is more generic.
So they already took this kind of agreement.
What was the pledge, by the way?
In context, we're going to participate in the
battle.
Okay?
In context, we're going to participate.
We're going to follow Prophet Ali and his
instruction.
But in terms of in general, what this
agreement is for you and I.
What is the constitution of Islam?
What is our agreement?
Muhammadur Rasulallah.
Right?
The Shahada.
That's why in Surah An-Nisa, Allah says,
يَا أَيُّهِا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهُ وَأَطِيعُوا الرَّسُولِ
وَأُولِي الْأَمْرِ مِنكُمْ O people of Iman, obey
Allah and obey His Messenger, alayhi salatu wasalam.
Meaning, that's our, like anytime you have a
problem in life, you go back to your
constitution.
You go back to this agreement, right?
لَا يُوَلُّونَ الْأَدْبَارِ وَكَانَ عَهْدُ اللَّهِ مَّسْؤُولًا قُلْ
لَنْ يَنْفَعُكُمْ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِي
الْقَتْلِ وَإِذَا لَا تُمَتَعُونَ إِلَّا قَلِيلًا قُلْ لَنْ
يَنْفَعُكُمْ الْفِرَارُ Say, O Prophet, alayhi salatu wasalam,
running away and fleeing will not benefit you
if you try to escape a natural or
violent death.
Who is the Prophet, alayhi salatu wasalam, talking
to?
The same group.
We are now at verse number 16.
There has been almost a dozen verses only
about the Munafiqun.
Do you see why there is so much
attention and focus on this group?
One reason why this happens in Qur'an
is because Munafiqun are everywhere.
You are not going to escape them.
They are everywhere.
I hate to be the one to say,
but there is a good chance that there
is at least one or more Munafiqun in
all of our families.
Our extended families.
Maybe not your immediate, but there is always
that one person.
Every family has one.
There is that one person.
You got to watch out.
You can't take their word.
You can't trust them, but they are family.
Everybody has one of those.
So Allah, with this constant constant nasihah and
guidance and exposure to this group, really tells
you that this group is serious.
They have their own surah in the Qur
'an.
See this word here.
Another ayah Allah says, run and hasten towards
Allah.
The same word, without hesitation.
You drop what you do and you run.
That's called Firaar.
So we as believers are commanded in the
Qur'an, that you should always strive to
rush towards Allah.
What does that mean, by the way?
How do you rush to Allah?
Like rush to the masjid?
Rush and make hajj?
What do you do?
Believe it or not, let me tell you
something.
Some Muslims, mashallah man.
I don't know if it's mashallah or astaghfirullah
or I don't know what it is for
them.
One person quoted me this ayah.
Long time ago, and says, That's permission from
Allah, that if we're on the road and
we need to get to a masjid or
get to a program or get to a
class, I can break all the speed limit.
Allah says rush, like hurry up and get
there.
I don't know what to say to that.
I have no idea how to respond to
that.
But what does Fafirru ilallah, rushing to Allah,
what does that entail?
What you can do today?
Don't delay it for tonight.
Don't delay it until tomorrow.
Fafirru ilallah, don't take for granted your time.
Don't take time for granted.
That's Fafirru ilallah.
Whatever it is that you have intentions to
do, of benefit to you, that brings you
closer to Allah, don't waste time.
We just came a while ago, at least
one major thing for the ummah is the
hajj season, right?
Every hajj season, it's the same thing.
There are lots of Muslims who are able
to go, they can afford to go, physically
and health wise, they can go for hajj.
They've never done it before.
But they say a phrase that all of
us hear, I'm not ready.
That's from shaitan, man.
That's one of shaitan's traps.
You're not ready?
You don't get to decide that.
For hajj, but even umrah, if you have
an opportunity and you say you're not ready,
that's okay.
Because umrah, you're not compelled to do it
anyways.
So if you can do it, khair.
And if you can't do it, but you're
choosing not, that's no problem.
But hajj now, yeah, those Muslims that say,
oh I'm not ready, you don't get to
decide that.
What do we do when Allah opens the
door to get closer to Him?
What do you do?
You're like, listen Allah, can you close it?
I'm not ready, maybe tomorrow.
You don't do that.
When Allah gives you an opportunity, you try
to strive and take that opportunity.
Because you don't know, you'll see the next
season.
Say, oh Prophet, fleeing will not benefit you
if you try to escape a natural or
violent death.
وَإِذَا لَّا تُمَتَّعُونَ إِلَّا قَلِيلَ If it is
not your time, you will only be allowed
enjoyment for a little while.
So if it's not your time to go,
so the first attitude of, that every participant
needs to have in battle, is the first
thing is that death is prescribed and written
down by Allah.
Not by somebody else that shot a bow
and arrow and killed you, or your life
was lost, you were in the wrong place
at the wrong moment at the wrong time,
the enemy came and finished you off.
That wasn't your mistake.
That was your qadr.
That was your qadr that Allah has written
for you.
So these ayats sort of remind us about
that.
And if the munafiqun believe that they're going
to just live life and just run away
from the Prophet ﷺ, do you see what
happened here at the end?
Allah says, Oh, you're just going to enjoy
life for a little while.
What's Allah telling us that he'll do or
not do?
Like what's the message of the ending there?
Yeah, there won't be punished immediately.
So don't worry, your punishment will come.
You're not going to run away from this.
What else?
What do you think?
You're just going to have a short time,
brief period of enjoyment.
This ayah, it is found in the ending
of Surah Taha.
Whoever rejects and turns away from my remembrance,
from Allah's remembrance, the immediate result is what?
They're going to live life.
Ma'isha is when you like, you live
and you relax, you're settled.
That's called ma'isha.
You're settled down.
Allah says you're going to get comfortable and
settle down with a lifestyle that's going to
be uncomfortable.
It's going to be full with stress, problems,
pain, struggle, emotionally, financially, maybe even physically, like
everything is just going to go wrong.
A side note.
Does that actually, like, do you guys see
that?
That it happens to the people who run
away from Allah's remembrance.
Do you see that they look like they're
pretty miserable?
Or do you see, seems like they're still
flourishing to me?
Still got all of his mansions.
As a matter of fact, he got more
money.
He's still the leader.
He's still the president.
He still owns all these businesses.
He's still so wealthy.
Where is this like, you know, depressing life
or this dunka that Allah says, where is
it?
I don't see it.
It is there though.
And you should all be able to see
that despite on the outside, everything about that
individual looks amazing.
It looks like they're flourishing in life.
But Allah says in Surah Taha, you're going
to live a life that is very tight
and restricted.
So where's this restriction or this difficult life
in that individual?
Fir'aun, what was the biggest problem with
him?
What was the number one crime that Fir
'aun committed that that was it?
Allah just prepared a seat for him in
the fire.
What was it?
He had political strength.
He had financial status and security.
He had controlled power.
He had the whole world literally in his
hands.
But Allah still will account him.
But I just want all of you to
understand what you look for when you see
that behind the beautiful suit and tie and
the riches that surround them, the difficult, unfortunate
life is, there's no Iman, right?
There's no Islam.
There's no faith.
And even if it is, right, clearly that
even if you see Muslims that are flourishing,
there could be also something personal that you
may not know or see that person will
go through, that person will struggle with, or
Allah will write down some sort of pain
or hardship.
And if it doesn't happen in this world,
Allah promises they will get it in the
hereafter.
My point here is this.
The restriction and pain that Allah makes reference
to, the people who run away from his
remembrance, they will live this difficult life.
The difficulty and the pain is a life
with no faith, no creator, no Allah in
your life.
That's the tragedy.
Go ahead, enjoy all of your money and
your time and all of that good stuff.
Take it.
That's what Allah is saying here.
وَإِذَا لَا تُمَتَعُونَ إِلَّا قَلِيلًا You're just gonna
enjoy this thing for a little while and
then it's over, right?
قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ
أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمًا وَلَا
يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
Ask them, oh Prophet, who can put you
out of Allah's reach if he intends to
harm you?
What an amazing question, eh?
Look at that.
Who's gonna reach out and help you if
Allah has already decreed you are going to
be destroyed?
Like, who's gonna help you?
So he asks them.
If he, yeah.
Well, not all of them died.
Most of them didn't even participate.
Yeah, in some ways, yeah, absolutely.
It was their qadr that the decision that
they made, that was it.
But the point here is that whether they
were to die on the battlefield or later
on in life, the core message behind all
of this is you're going to be accountable
and you're not going to get away with
being a coward, especially in a battle zone.
Like, that requires consequence.
So these kind of rhetorical questions is to
cause the people, the munafiqun that made that
decision not to go.
Like, you need to think about what you've
done and how serious it is in front
of Allah.
Like, that's the message.
So whether you were to die on the
battlefield or not, yeah, maybe.
But in this case, Allah decreed that, you
know, that they won't.
Because why?
Their punishment will come later.
Yeah.
Always.
You know what the Prophet ﷺ said about
qadr?
Qadr we will never understand.
The believer will never fully comprehend the true
understanding, the true meaning of what qadr is.
The believer and pretty much nobody, the ulama
agree unanimously that nobody will really understand how
qadr works.
It's incredibly comprehensive, but that's not the point.
The point is like, we don't have a
lot of information of how Allah ﷻ issues
his qadr.
On the one hand, Allah decrees everything, right?
But on the other hand, if you make
a dua on Laylatul Qadr, your dua can
change the qadr of Allah.
Yeah.
I just added more craziness to this conversation.
Yeah.
So now you can change qadr.
Yeah.
Yeah, it is.
It is.
Yeah.
And the Prophet ﷺ told us in another
hadith, don't delve into qadr too much because
you'll never understand it.
So yeah, you're absolutely right.
And there are a lot of shuyukh over
the years that have come up with really
like strange beliefs and understandings about how qadr
is and how it works.
Like I remember one famous speaker said, Allah
doesn't decide your qadr until you make a
decision.
Then Allah will create the qadr at that
moment for it to happen based on the
decision you made, which is a really profound
thing to say.
So basically, if you're driving on the highway,
you are going to decide which exit you
take, but not because a qadr was already
planned that that was the exit you're going
to take.
No, that never happens.
But Allah will create your qadr at the
moment after you make a decision, which is
a very like unusual way of looking at
it.
And the vast majority of ulama never ever
looked or explained qadr like that.
So maybe we should have like at least
a section of a course at some point,
or maybe we can try to incorporate it,
and we can delve into some of the
things that scholars have taught us to help
us understand and navigate qadr.
Because it's a really, really, a really important
subject in our day and, you know, in
these days when religion is criticized and belief
is scrutinized and people are usually isolated and
ostracized from communities, from gatherings, when they believe
in qadr in such a way that nothing
bothers them, Allah will decide.
Well, you know, it brings up like a
series of follow-up questions.
Well, when is Allah going to decide?
How do you know?
How do you know it's not from you?
What exactly is Allah decide?
When did he do that?
It brings up all these weird questions, and
if you don't address them properly, there are
Muslims I've met over the years, not a
lot, but there are a few that have
left Islam because of it.
They've left Islam because they couldn't understand qadr.
Yeah, it's very real.
So, inshallah, maybe, you know, at some point
we can try to discuss it a little
bit more throughout this surah, okay?
Qadr is found in every single surah of
the Qur'an.
Ask them, O Prophet, who can put you
out of Allah's reach if he intends to
harm you or show you mercy?
So either Allah will destroy you or Allah
will save you and protect you.
They can never find any protector or helper
besides Allah.
وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا
نَصِيرًا Everybody knows what wali is?
Protector, a guardian, right?
Wali, specifically, is referring to the one who
protects your decisions.
That's why the father is the wali for
his daughter before she gets married because he
tries to protect the decision that she made.
Dad, I want to marry this person or
dad, I don't want to marry them.
So he tries to preserve and protect that
the message is loud and clear.
Nobody's going to twist it or turn it
or reword it.
So wali is focused on decision-making.
نَصِيرًا نَصُرٌ إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحِ What
does nasr mean?
Help.
But there are lots of words in Arabic
for help.
What's specific about nasr?
Make sure you remember this.
Nasr is found throughout Qur'an.
One of the famous surahs we all know,
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحِ نَصْرٌ is aid
or help that comes from Allah in the
most difficult and impossible moments of your life.
So it's aid and it's help that comes
directly from Allah and usually it comes down
for believers when they're going through the most
difficult and painful moments of their life.
So like war, battle, cancer, sickness, death and
things like that.
Another way, another definition of nasr is that
it refers to quantity.
So when Allah sends His help, meaning He
will send His help in abundance.
So the battle of Badr is a good
example of that.
Allah sent an army of angels to help
the Muslims.
That's nasr.
That's a major, major help and aid from
Allah subhanahu wa ta'ala that resulted in
victory for the believers, right?
So just remember that nasr is the highest
form of description in the Qur'an when
it comes to aid and help from Allah.
You're not going to get a word stronger
than nasr.
قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ وَالْقَائِلِينَ Allah knows
very well those among you who discourage others
from fighting.
Saying secretly.
وَالْقَائِلِينَ لِإِخْوَانِهِمْ Look at the word that's used
for secretly.
This here.
هَلُوم The most common word for secret in
Arabic is سِرٌ This uses a different verb.
هَلُوم We'll just talk about that in a
minute.
But they say secretly to their brothers, stay
with us.
هَلُومَّ إِلَيْنَا وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا And
who themselves hardly take part in fighting.
Internally internally in the battle.
Internally in Medina within the Ummah amongst the
believers.
I just wrote this down for sort of
reference in my head.
Like there's just so much going on right
now for the Prophet ﷺ.
We haven't even gotten to the rumor that
gets spread about him.
Like we briefly touched on him, but we
haven't gotten to the effects of that yet.
We're just talking about this battle.
Now Ghasatul Ahzab is over and still there's
so much cleaning up to do.
هَلُومَّ إِلَيْنَا is when you try to do
something in secret but it's not kept in
secret.
So you talk about it secretly and quietly
but you act as if nothing happened, there
was no secret.
Got it?
هَلُومَّ إِلَيْنَا هَلُومَّ إِلَيْنَا meaning whatever we say
or agree on that's going to stay with
us but in front of anybody, just go
as usual pretend, do what you have to
do.
Whereas سِرٌ you know something private and then
when you're sitting in front of the people
that you know something private about, it's just
kind of awkward.
God, I don't want to be here.
That kind of response.
That's called سِرٌ.
سِرٌ, you can still see the effects of
it in behavior, in moods, and things like
that.
هَلُوم, oh man, this is like privacy at
its best.
Okay?
Any questions?
Now a major turning point in the seerah
of the Prophet ﷺ.
A major sign of a hypocrite.
أَشِحَّةً عَلَيْكُمْ They are totally unwilling to assist
you.
See this word?
أَشِحَّةً, it comes from this شُح.
Okay?
شُحٌ شُحٌ miserliness and it's a combination.
So شُحٌ is one thing, miserliness, stinginess.
This word in Arabic is بَخِيلٌ That's the
word I was looking for.
Two things you have to have in order
to have this.
شُحٌ needs two things.
Stinginess and extreme greediness.
When these two things are combined, a person
is stingy and extremely greedy.
So they won't share and spend, but they
want, want, want, give me more, give me
more.
Oh man, we all know people like that.
They're just always in the collecting, collector's lane.
But never in the giving, alright?
They just live in just give me, give
me, give me, thank you.
No hesitation.
But when it's their turn to pay for
the coffee, pay for dinner, you know, they
sort of run away or they remain very
stingy.
Oh man, expenses are real high.
I can't believe this coffee is now 25
cents more.
I wouldn't be able to pay my rent
this month.
Craziness like that.
So what did the منافقون do?
They're totally unwilling to assist you because of
this problem.
They're so stingy, they're بخير, they want to
remain with themselves, share just for amongst themselves.
Allah says that in Surah Al-Ali Imran,
Allah says that every form of stinginess will
be brought forth and accounted for on the
Day of Judgment.
Believers, are we allowed to be stingy?
Are we allowed to just be like, you
know, I'm not spending nothing today?
You're allowed to be cruel though.
Okay.
You're allowed to be stingy but we're not
going to use that word.
Call it something else.
So if you are responsible, like if you
want to be responsible or careful, let's just
use money for example, with your finances, right?
What is the difference between being responsible and
being stingy?
Because there's a, it appears like there's a
fine line between the two.
Because both of them involve you holding back
what you're able to give or spend.
So the stingy person, okay so the one
who is responsible and careful with themselves, that
person always has a heart and willingness to
spend and give if they really needed to.
Got it?
The stingy one, whether it's times of crisis
or not, you ain't getting a dime from
me.
Stinginess, so the person responsible goes to the
grocery store and they look for the eggs
that are on sale.
Okay, they get a tray of eggs that
are on sale.
The stingy person is like, do we need
all 12 eggs?
There's only three of us, so yeah, that's
the stingy person, okay?
So they are totally unwilling to assist you.
When danger comes, you see them staring at
you with their eyes rolling like someone's going
through death.
No, no, no, no.
Yeah, not in the literal sense.
I'm talking about somebody who is a penny
pincher.
That is not allowed for a believer to
be a penny pincher.
Watch every single cent.
That's a really bad habit to have.
Because what that does is that it doesn't
just filter in your spending habits.
It also filters in your attitude with people.
In what you're willing to say and do
for others.
Extend, you know, some time and help.
It affects everything.
That's why there's a very clear ayah in
the Qur'an that Allah dislikes and hates
the one who is bakhil.
Right?
And Allah says that they will be accountable
on the Day of Judgment.
The believer ...
...
When the believer, when they spend, they don't
overspend, but they're not stingy, but they find
a balance between the two.
That's the point, right?
...
When they saw danger coming, Allah says they
started staring at you.
And they started rolling their eyes.
Oh my God, look what you put us
through now.
As if they're already going through death.
You know what they were doing?
They started screaming for their life.
They started pulling on their garments in front
of the Prophet and all, especially all the
companions.
...
are also really good at putting on a
show.
Okay?
So putting on and being an exaggerate their
fear or their behavior in anything.
That's also another trait of munafiq.
Like if you sat beside somebody like a
munafiq, right?
And your elbow just kind of touched their
armrest, they're like, oh my God!
Are you trying to abuse me?
God!
Now, yeah, now I need to go to
the doctor.
Oh my God!
My lawyer will be seeing you soon.
Like that sort of thing.
That's one of the qualities that's highlighted here.
Just because these mushrikun were coming from all
directions, or at least the two directions, look
what they did.
They immediately started acting like they were going
to die, like right away.
That's it.
It's over.
But once the danger is over, so once
everything settles down, battle is over, they slash
you with razor sharp tongues.
إليك تدور أعيون كالذي يخشى عليهم فإذا ذهب
الخوف سَلَقُوكُم See this sentence here?
سَلَقُوكُم بِأَلسِنَةٍ حِدَادٍ سَلَقُوكُم comes from this word.
سَلَقَ To speak inappropriately.
In other words, they're trash talking.
Metal tongues.
You know when we say to somebody, man,
your tongue is real sharp.
You're always ready.
You got an answer for anything and everything.
That's سَلَقُوكُم بِأَلسِنَةٍ They have a metal tongue.
Also another way of looking at it is
that when they do speak, they're very harsh
and insensitive.
Like, I don't care how you feel, I'm
just a straight shooter, man.
I just talk what I feel.
You know, lots of people are very proud
of that.
That's a shameful quality in a human being
in the Quran.
Allah calls out people who behave like that.
Because you don't have, you and I don't
have the right to speak to a person
any way we feel.
There are guidelines of how we talk, the
tone of our voices, the words we choose,
and so on.
All of that is paid attention but culture
and life tells us, no, you should be
able to express yourself however you feel.
However you want.
And that is not the methodology of a
believer.
So, the munafiqoon started insulting the Prophet ﷺ.
So they started cursing at him, they started
putting him down, calling him every name in
the book, and they did this in front
of everyone else.
And then when the ayah continues it's ashuhatan
alal khayr They are just ravenous for worldly
gain.
So all they care about and what their
desire is just to gain some of the
weapons and other things that are left behind
from the Quraysh.
So if any tools, if any shields and
swords and things like that are left behind
then that's what they're concerned about.
So you see where it comes together they're
stingy in participating but when it's freebies are
being given out, they're first in line.
Another quality of a munafiq, by the way.
First in line to receive, not in line,
nowhere to be found time to give.
Here's the punishment.
Allah says they don't have iman.
So people have not truly believed.
In other words, they are not Muslims.
And Allah has caused that all of their
deeds are done in vain.
They have been rejected from Allah.
Somebody tell me the time real quick?
My watch is saying it's 5.30. Okay.
I do want to just mention this to
you.
See this word khawf?
It's the most common word that we use
in Arabic, right?
To describe when you're scared.
Khawf.
There are exactly 11 words to describe fear
and being afraid in Qur'an.
Khawf is the kind of fear where you
don't say anything your body does all the
talking.
So khawf could be you stand still.
You can't move, you're so scared.
Khawf can also be like you're trying to
hide, you jump under a table, you run
behind a wall.
You don't say anything.
Khawf, it's written all over your actions.
And part of khawf is also expressing it
as well.
But it's very apparent and clear in action.
وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا And that is
so easy for Allah subhanahu wa ta'ala.
يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُونَ They still think that
the enemy the enemy has not yet withdrawn.
What does this mean?
Who are they referring to?
The mushrikun.
They're already left.
No, they could be hiding in your home
somewhere.
They could be behind that mountain over there.
So what do you call this?
They're still paranoid.
Another thing you learn about munafiqun.
When we say drama queens, this is part
of that.
It's not just intentionally exaggerating, but the paranoia
that is just really extreme above words.
So like, you know, they would walk into
like an empty parking lot or a parking
lot with no lights.
Oh my god.
What if there's like a kidnapper over there?
What if there's a wolf behind that tree?
Can you walk me to my car?
It's right in front of the door.
It's just things like that.
Right?
No matter what level of security and reassurance
is given, it doesn't make any difference.
So they still have this thing in them
that they're going to come again.
So they haven't left.
Then if the allies were to come back,
again, the hypocrites would wish to be away
in the desert amongst the Bedouins, the nomadic
Arabs.
This is the word for Bedouins.
I'm sorry, here, from Badi, Bedouin.
In Arabic, Bedouin.
English, Bedouins.
You see, they almost sound the same.
So, Bedouins, everybody knows what Bedouins are?
Just the people who live away from the
city.
In any country, in any culture, wherever.
People that live away from congestion, but specifically
live away from the city.
Whatever city that is populated, businesses, buildings, just
really busy in general, that's usually where Bedouins
try to stay away from.
And they live a much more simplistic life.
Does that sound attractive to you?
Because, you know why I ask you?
Who is the only group of believers that
would come to the Prophet ﷺ, ask him
things, genuinely ask him a question about something,
but they would be very insensitive and rude
in their method of asking.
Hey, Rasulullah, what do you think about, what's
the ruling on this?
As opposed to, Ya Rasulullah, can I ask
you a question?
And then this is the question, can you
explain to me the ruling, what will happen
in this case and that?
Bedouins don't do that.
They would call the Prophet ﷺ Ya Muhammad,
call him by his name.
Never ever does Aisha, his own wife, radiAllahu
a'lam, call the Prophet ﷺ by his
name.
There isn't a single hadith of her calling
her husband by his name.
She always refers to him as the Prophet
of Allah, Rasulullah, or Nabiullah.
So, this comes with its own consequence.
On the one hand, it's a very simplistic
life, but on the other, that interaction with
people, different cultures, mannerisms, backgrounds, etc, etc, all
of that's lost.
So then you have a really really big
problem with respect to etiquette and things like
that.
So, again, another example, the believer has to
have balance in this.
There's no problem if you want to go
live in the jungle somewhere.
Once in a while, come to the grocery
store in the city.
Come and be amongst people, because that's part
of the Sunnah.
Prophet ﷺ used to herd sheep, he was
a shepherd.
You do that in the Bedouin lifestyle.
And then, obviously, you know, he lived and
he was very busy and interact with everyone
in Medina and Mecca.
يَسْأَلُونَ عَنْ أَنْبَاءِكُمْ Only asking for news about
you believers.
Who's asking?
The same hypocrites.
So if another battle was to come by
and their Mushrikun came a second time, all
they care about is, what are you going
to do?
What are you going to do?
Remember what happened the last time?
You're going to do that again?
That very common trait.
So even if there's nothing to be afraid
of, nothing to worry about, the Munafiqun always
have a door open to continue to persist
their Fitnah.
If there is no door open, you know
what they do?
They build their own door.
They'll create something and go from there.
وَلَوْ كَانُوا فِيكُمْ مَا قَاتَلُوا إِلَّا قَلِيلًا And
if the hypocrites were in your midst, they
would hardly take part in the fight, which
we've already discussed.
فَقَدِ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنًا
This ayah is really, really important, okay?
Because now it's going to switch to the
Prophet ﷺ.
We're going to step out of Ahzab for
a moment.
We're not done with the conversation of Ahzab,
but we're going to step out of it.
Why, first and foremost, does Allah do this?
We're talking about مُنَافِق مُنَافِق مُنَافِق مُنَافِق Listen
to the لَقَدِ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ
Indeed, in the messenger of Allah, أُسْوَةٌ حَسَنًا
You have an excellent example for whoever has
hope in Allah and last day.
Why this ayah here?
Sounds like it was misplaced.
Why does Allah...
Almost every surah has this.
Allah will talk about one subject, He will
interrupt it with a completely different ayah and
then come back to that subject.
Why does this happen?
If you've ever studied like storytelling, you should
have an idea why this happens.
You were going to say something?
Because they were trash-talking Rasulullah ﷺ so
Allah wants to reaffirm his The honor and
sort of protect him.
Yeah.
Why can't that happen after the commentary and
the ayat about the مُنَافِق.
Why in the middle this has to happen?
Listen, if I came to you every single
class and I just kept talking to you
about all the terrible things that Muslims do.
We Muslims can't never get things true.
We always mess up.
We lie.
We cheat.
We're so far from Allah.
And I just do this fourth week, fifth
week.
As a matter of fact, every khutbah you
heard from Musleh Khan in 2024 was always
problems and complaints.
He makes me feel miserable.
I don't want to listen to him no
more.
If I did that, do you see what
the result is?
Yeah, and it makes the audience feel what?
They get miserable.
They become bored, less interested.
I don't want to listen to this talk
so much.
Let's just skip these ayat.
Go to the next one.
So when this happens, this is Allah subhanahu
wa ta'ala just sort of picking us
out of that subject for a moment.
Being some nice, comfortable area or a setting.
And in this case, the person that they
keep insulting and backbiting and saying awful things
to and betraying, you need to remind yourself
who this man is.
Now put this into context.
If you followed every single ayah, it seems
like the munafiqun are sort of like in
front.
They're the center of attention.
And the Muslims and Islam, they're just a
bunch of old-fashioned, archaic, out-of-tune
group of people.
Forget about them.
When you talk and over-talk one subject,
the consequence of that is you forget everything
else.
You're focused on this one thing.
So for us to break out of that
and not just think about all of these
negative awful things about the Prophet, so that
we don't develop the same thinking and perspective
about him, Allah interrupts.
What does He tell us?
The 100% complete opposite of what's being
said about him.
The messenger of Allah, he's Uswatun Hasra.
Take a look at what this word means.
The messenger cares deeply for you.
Uswa from Muasat, he has compassion and feeling
for one another.
The hypocrites were saying, oh, you don't even
care about what we're saying.
You don't care about how we feel.
You're still going to make this battle go
on.
We still have to dig the trench?
Can't we just move from Medina?
Go somewhere else?
Can you get the stronger ones, let the
youngsters start digging?
Why does it have to be us?
So Muasat is when you describe somebody, and
these are the qualities that are highlighted.
These are the qualities about him, that stand
out the most.
The first is the compassion.
You know an ayah that highlights this.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ We never sent
you except that you were a mercy to
mankind.
One of the meanings of mercy is being
compassionate, soft, gentle, kind.
And you genuinely act that way because you
really care.
Everybody, we all know people that pretend to
be nice, that pretend to have compassion.
Oh yes, our hearts are with them.
It's the weirdest thing that people say when
somebody passes away or when there's some kind
of devastation.
Our hearts are with you.
My condolences.
I get what you're trying to say, but
for the believer, we don't stop with condolences.
What do we do instead?
What does condolence even mean?
When I say my condolences, what am I
saying?
No, surely one of you must know this.
When you're sending your condolences, your thoughts, your
support.
Hey, I'm thinking about you in this difficult
time that you're alone in your house going
through depression and wanting to just do awful
things to you.
I just want you to know I'm thinking
about you, okay?
Tweet or X, whatever it is, right?
So مُؤَسَّة There's no condolences here.
The best thing and the most important thing
you should say instead of condolences, just say
we pray and I want to make it.
Say the actual thing you feel.
So when we say your condolences, we're saying
to that person we're thinking about you and
we're hoping the best for you.
The believer expresses that through dua.
Oh, I pray that Allah gives you the
best.
I pray that Allah keeps you strong.
So when you use those generic terms, the
believer to convince the other that you're genuine
and you're not just following along with the
words of others, that's what the Prophet Ali
said.
That's مُؤَسَّة.
He doesn't just like have this routine of
caring about people.
Every single one of them, he cares about
them on a very personal level.
You know, there's a famous young companion.
His name was Thabit Ibn Abdurrahman رضي الله
عنه.
Thabit was a young boy in his early
teens and he was a messenger for the
messenger Ali.
So when the Prophet needed to write a
note and he needed to be mailed to
another home, Thabit was the delivery boy.
So you'll give him and he would just
run around and go and find whoever and
deliver that message to them.
So my point here is this when Thabit
died, he died on the lap of the
Prophet Ali.
And his story is incredibly profound but the
point is on the day of his janazah
the Prophet Ali was seen by Umar.
He was walking on his tiptoes.
He was tiptoeing around the cemetery.
So Umar رضي الله عنه asked him Ya
Rasool Allah, there is so much space.
وَالنَّاسُ قَدْ أَوْسَعُوا لَكَ.
Like we've made so much space for you
to move around.
Why are you walking like as if there's
no space at all?
And he tells Umar رضي الله عنه that
I'm doing this because there are so many
angels here present at the janazah of Thabit
that I don't want to overstep any of
them.
So my point here is that somebody a
young boy, the Prophet Ali رضي الله عنه
keeps that close to him and cares and
loves and supports very deeply for all of
all of his followers.
That's Muasad.
Does the Prophet Ali رضي الله عنه remember
us as well me and you?
How?
Everything I've told you so far, our companions
have passed away.
So what about me and you?
It's like ah, too bad you weren't there.
There are several, several hadith of the Prophet
رضي الله عنه making dua that Allah gives
success to the ummah and specifically those that
believe in me who come after me.
So the Prophet رضي الله عنه makes dua
for all of us.
He's already done that.
And as a matter of fact he once
told Aisha رضي الله عنها, I make this
dua for Allah to forgive and to forgive
and enter into Jannah all those who follow
me those who have met me and those
who haven't I do this every single salah.
So it's amazing to know that the Prophet
Ali صلى الله عليه وسلم prayed for me
and he prayed for you.
Like it's just, that's all Muasad.
So he's told أسوة حسنة When you think
Muasad is great another word to describe.
حسنة We all know what حسنة is.
What's حسنة?
You get one حسنة.
What do you get?
Okay, so what is like أجر?
You get one أجر.
What is that?
They're both blessings but what are the what's
the difference?
ثواب That's also a blessing.
What is the difference between all of these
words?
You see these are words we use all
the time but they highlight very specific things.
حسنة is the purest and highest and greatest
level of return.
So a hundred percent I give you, Allah
says you get one حسنة meaning you'll get
one hundred and more.
أجر you get the portion.
So like if you recite one ayah what's
the reward for reciting one letter of the
Quran?
You get ten ten rewards or ten حسنات
but أجر if I just like open the
door, I get a reward for opening that
door.
If my intention was to open the door
and keep it open and let everybody come
through and so on, that refers to as
a حسن.
So أجر is like a portion.
حسنة is the complete thing and more.
So أسوة حسنة now put this together describing
the Prophet ﷺ he's not just kind sometimes
when he's in a good mood, when you've
done something for him.
He's kind and compassionate all the time.
It never stops.
لمن كان يرجو الله واليوم الآخر وذكر الله
كثيرا You wanna be somebody like the Prophet
ﷺ I mean no one will ever be
like him but if you wanna follow some
of the things that he was this ayah
here, you need these three things.
Number one you need to have and never
lose hope in Allah.
Number two, you need to be firm in
your belief and seriousness of the Day of
Judgment and everything that it represents.
And number three وذكر الله كثيرا We're gonna
talk a lot about dhikr of Allah in
this surah.
Because it comes up quite a bit.
So we're gonna have a whole session of
everything about dhikr.
أسوة care, love and courtesy أسوة, also these
are all three different forms of the same
word.
These are all أسوة but then you have
مؤسات, you have أسي, you have أسوة so
all of these are different forms, same word
but they're highlighting different things.
So if you say أسي, like أسية, somebody
who takes care of you.
Okay?
That's what so everybody knows what the name
أسية is, right?
Somebody who takes care of you.
Why does she have that title?
And you know, she also at one point
took care of Firaun, right?
She did a lot for him as well
but specifically because of the nurture that she
gave to Musa Alayhissalam.
I feel like you want to ask me
something, so go ahead.
Yeah.
So, in some cultures yeah, it carries a
very different meaning.
So what do you do?
أسية for us is not the same for
other religions.
So that's why the علماء they still discourage
it.
They still discourage it but you can't say
that somebody with that name okay, this is
haram.
You need to change your name.
No.
Right?
Yeah.
And that's why you can't, you wouldn't that's
why I would never teach anybody or say
to anybody that this is across the board,
that this is not a pleasant name to
have.
You have to remember when it comes to
Arabic names they never carry just one meaning.
Okay?
They're always look at my name, my name
is Khan.
I told you guys what my last name
meant right?
Like I feel ashamed of myself when I
have to say to like an Arab, you
know, my name is Khan.
But in other cultures and in other languages
it's the complete opposite.
Let's see here let's finish up with this
last point and then we're done.
The hardest thing a father says to his
children take a look Fatima radiyallahu anha once
showed him her hands and it was all
blistered from trying to make some bread.
She came to her father because she ran
out of ingredients and so she asked if
he had anything that she could take what
was happening here?
Sometimes the Prophet ﷺ would come and visit
Fatima radiyallahu anha and just keep in mind
out of all of his children Fatima is
different like she's a different person to him
and to all of us.
She carries a different status and honor and
love and connection like no other.
So when Fatima knows the Prophet ﷺ is
coming to visit her the first thing she
does is she goes and she tries to
prepare him something but Subhanallah she didn't have
enough ingredients to prepare enough for her father
she only had enough for herself so she
went over to him and asked him if
he had some extra so that she can
have for herself when he comes by that
she can offer she didn't want to be
in a position not to be able to
offer her father enough like that's that's a
different kind of relationship so she just came
you know dad, ya Rasulullah do you have
like some extra bread you have parsley or
something that I can have Prophet ﷺ most
of the time never had anything this ayah
is mentioned in the middle of the toughest
times the toughest test the Prophet ﷺ even
the most darkest times of his prophethood is
still the best example that's the prime message
of this ayah now after this inshallah we
come to the end we come to the
end of the conversation of Al-Ahzab there
might be about one or two verses that
might make reference to him but this is
going to slowly transition to the next subject
and every single ayah we will be pausing
and trying to extrapolate as much as possible
just because these ayahs here are very practical
and relevant to our day to day life
we want to try to absorb as much
of the lessons in these ayahs as possible
so you can have a glimpse of next
week's ayah just a glimpse that's all you
get you see this quote that I put
here for those of you who don't want
to capture you can do that a believer
sees the prediction of Islam good or bad
as a miracle from Allah in contrast to
the disbeliever that sees the bad as bad
as just trouble the point here, I guess
we can conclude with this one we
will start this but basically the believers now
when they saw the battle of Ahzab beginning
and they saw the Mushrikoon coming, you know
what they started doing they said Alhamdulillah the
Prophet Isa's prediction was right look, they're all
coming with their swords and they're marching towards
us Alhamdulillah who does that in the face
of trouble Alhamdulillah oh my god I'm so
glad this is a miracle from Allah what
did they say this is what Allah and
His Messenger had promised us the promise of
Allah and His Messenger came through and what
is the result look what happened to them,
the companions this only increased their Iman and
their obedience Taslimah is the word for obedience
here, you know Taslim from Salam when you
say Salam what do you mean when you
say Salam to somebody what does that mean
peace their Iman got stronger and they felt
more peace in their heart when they saw
the war is about to begin who thinks
like that only companions do that they saw
the prediction of the Prophet as a miracle
even when the Prophet explained to them this
was going to happen they were overjoyed we
have to talk about why this happened, where
it comes from and is this something that
you and I can practice or should practice
today that in the face of trouble can
you respond in the way the companions did
or was this exclusive for just them or
this situation we have to talk about this
because this is important for us to see
perhaps another degree of Iman that maybe many
of us have never thought of or even
experienced ok, so we will leave that conversation
Insha Allah for next week Subhanaka Allahumma wa
bihamdika ashara wa la ilaha ila anta astaghfiruka
wa atubu ilayh and that is where you
see the quote in blue that is why
it is there ok, Assalamu Alaikum does anybody
have any questions?