Musleh Khan – Al-Ahzaab Unveiled Class 13

AI: Summary ©
The Surah Proved course is a series of recorded lectures and videos emphasizing the importance of being in person for the course and the potential for blessings from the Prophet's. The course uses protection material and a "ma'am" label in various cultural and political settings, as well as avoiding false statements and the use of "ma'am" in various cultural and political settings. The course also touches on dressing and avoiding false statements, as well as avoiding "ma'am" in various cultural and political settings.
AI: Summary ©
The second last session of Surat Al-Ahzab
and then inshallah after this surah we jump
right into Al-Ma'idah.
So the goal is by next week we
should probably need maybe no more than a
half an hour to finish off with Al
-Ahzab and then to introduce Surat Al-Ma
'idah.
I will try to at least do the
first verse of Al-Ma'idah but we'll
see how it goes because the introduction is
fairly long for that particular surah.
Some of you asked so I will mention
this to you.
The reason why we're going to Surat Al
-Ma'idah is that my intention from the
first day that I started here about nine
years ago or so was to go through
the entire Quran.
I didn't have a timeline just whenever and
however we'll just go through it inshallah.
And just before COVID we paused in I
think verse number 20 or 25 of Surat
Al-Ma'idah and then everything had to
shut down.
So the students who have been with me
since the very beginning we did Baqarah all
the way down to Surat Al-Ma'idah
which was quite an accomplishment.
And that's why we're going back to Al
-Ma'idah.
I'll do just a complete fresh start of
the surah and we work our way down
inshallah.
So that's the goal and I'll talk to
you a little bit more about why you
should take that course here in person and
not rely doing it online.
Online option is really just for those who
need it but if you're able to come
here we will share with you a few
things to think about as to why it
is really really important.
And quite frankly you benefit a lot more
in person inshallah.
But like I said many of them many
of the students online are tuning in from
all over the world so they obviously can't
be here in person but you all can.
So we'll talk about that inshallah a little
more next week.
So a lot of you weren't here last
week so we did quite a few ayats
and a lot of different things which you
can only those of you who are now
joining us today you only get to look
at it on Zumba and that's it we
forget about it and go on.
Does that sound good?
Let's go back to this okay.
I won't go through every one of them
but we spent some time on this verse
the famous verse of surah Al-Ahzab.
The verse that is quoted in almost every
khutbah by all khateebs around the world.
Where Allah subhanahu wa ta'ala orders So
indeed Allah showers his blessings upon the Prophet.
Him as well as his angels they all
pray for him.
Now we talked about what this meant.
And the ulema give a set of reasons
why they think these salawat and salam are
sent to the Prophet ﷺ and what that
means exactly.
One opinion that is very common is exactly
what you see.
These are blessings being sent to him ﷺ
from Allah and his angels.
So he's being blessed and it's consistent.
It's happening regularly every hour of every minute
of every day as long as he's in
the grave ﷺ.
So this is one interpretation of what this
is.
The second one is Allah is sending barakah
to him ﷺ.
So he is blessing.
How does the Prophet ﷺ receive barakah when
he's in his grave?
How does he receive barakah?
Okay so he has this but what is
he going to do with it?
Like how does it benefit him if he's
in his grave?
It benefits his legacy.
When Allah talks about that, when the ulema
say that this is Allah sending barakah to
him, meaning Allah will bless and continue to
protect his legacy.
We don't have the Prophet ﷺ with us
in person.
But you know what we do have?
We have all the hadith books.
We have Bukhari, Tirmidhi, Muslim.
We have all of this, his legacy and
his teachings.
Not only have they been preserved, but people
are studying it and more and more of
this content is being requested and asked for
all around the world.
So the thirst and the hunger to understand
more about who this man was.
Years ago, at least maybe 20 plus years
ago, Time Magazine had an edition where they
listed 20 of the most influential people in
history.
And the first person that was on top
was Muhammad ﷺ.
And the reason why they put him there
is it met all the criterias that they
looked for to qualify on this list.
And the first criteria was that the evidence
to prove that this person actually existed and
walked the earth.
And in that, I remember ages ago, before
internet or all that, you literally have the
physical magazine in front of you and you're
flipping through these pages.
And I remember coming across that there was
a sentence, there is absolutely no doubt that
Muhammad walked the earth at some point in
time.
So the evidence was clear to them enough
that he became the most influential person.
And it's probably even more so now because
the ummah continues to grow exponentially.
Every single year, hundreds and thousands of people
continue to embrace this religion.
So Allah continues to hold his promise that
he will protect this deen and protect its
message.
Part of that protection is the sunnah of
our Prophet ﷺ, is his teachings.
One more point I want to mention to
you about this.
Allah says that the angels, so Allah and
his angels pray and send blessings on the
Prophet.
Why not on the Messenger?
Why put his title?
Why not on Muhammad?
So it's like crystal clear.
The Prophet could be talking about a lot
of people who don't know this surah and
who are just being introduced to Islam.
Why did Allah use the title of the
Prophet?
What do you think?
You see, these are things that you normally
don't come across or even think about when
you read this verse.
You hear it all the time.
Why would Allah put his title alone?
The ulama, they say a number of different
things.
And the first is that remember what you
say to send salat and salam to him.
You have to know who he is.
And knowing him is one thing, but respecting
and honoring him is something else.
And part of the respect you show to
the Prophet ﷺ is you refer to his
title.
So you can call him an-Nabi.
You can call him Rasulullah.
Just like his wives did.
None of his wives, there doesn't exist a
single narration that any of his wives called
him Muhammad.
There isn't a single narration that any of
them referred to him as my husband.
He was their husband.
His name is Muhammad.
But even his own wives called him Rasulullah
or an-Nabi.
So an-Nabi, the title is a form
of honor and respect.
Secondly, there is only one Prophet that you
do this with.
So it's common sense.
You already know that the salat and the
salam is only going to one Prophet, and
that is he ﷺ.
So there was no need to really emphasize
his name.
But his title, there's a third thing to
understand.
That generally speaking, especially in Arabian culture, when
you refer to somebody with their title, and
you refer to them not even including their
name, just the title alone, ya doktor, ya
mu'ali, or some kind of title, it
immediately brings about the sense of honor and
respect for that individual.
So even a little bit of the culture
of how the Arabs speak and show respect
to each other is captured by using this.
Now you're going to see a lot of
that all throughout the Qur'an.
And when we come across it, we're going
to see a lot of things that Allah
does not only in this surah, but in
other surahs where Allah will mention certain things
that the Arabs would do, the culture back
then would do.
So Allah will talk about their routine, that
they had caravans that they would travel with.
Why he tell us all of that?
So they had this caravan between the winters
and summers, and they would use a specific
path to travel and do business to get
from one location to another.
Why outline all of that?
Like it's almost like a surah about just
some sort of GPS location.
And why give that?
We recite that stuff in prayer.
Then other surahs Allah will talk about the
favorite foods, the habits that they had.
All of this connects us to something which
surah Al-Ma'idah will begin to highlight
for us.
يُصَلُّونَ عَلَى النَّبِيَّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا
عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا You notice that it's not
يَا أَيُّهَا الَّذِينَ آمَنُوا Allah says, يَا أَيُّهَا
الَّذِينَ آمَنُوا You know what الَّذِينَ آمَنُوا is
now.
So go back to the beginning.
Allah himself and his angels, they send upon
the Prophet ﷺ barakah and blessings to preserve,
protect and spread and honor his legacy ﷺ.
And the people of Iman, especially you, are
ordered to continue this discipline.
صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا So you are ordered.
And one point you should note is the
reason why الَّذِينَ آمَنُوا is mentioned is this
is a reflection of your Iman.
The more you send Salah and Salam to
him ﷺ, the more your Iman continues to
increase and Allah preserves and accepts your Iman,
which is what you're going to see now
in the next 40 points.
So the limitless blessings of saying صلى الله
عليه وسلم or اللهم صلي على محمد Take
a look at it.
I mean, I'm not going to ask you
to write this down.
If you want to just snap a picture
of it.
Few students did that last week.
Just snap a picture of it.
All these slides are going to be given
to you when the course is done next
week, inshallah.
You will be able to, the students who
registered, you will be able to have this.
So you can wait for it then.
But if you want to just snap a
pic real quick because I'm going to just
go through a few of them.
Every single one of these points has been
preserved and collected in a book written by
Ibn al-Qayyim.
He mentions 40 benefits and blessings for saying
اللهم صلي على محمد وعلى آل محمد So
sending the Salah and Salaam to him.
Number one, you fulfill a command of Allah.
Conforming with Allah, sending blessing upon him.
So it's not just any command, but specifically
what Allah has ordered you to do.
This is also in conformity with the angels.
They're doing something honorable that Allah has commanded
them to do.
So the angels are doing it.
You get to have the same equal honor.
Ten blessings.
This is based on a famous hadith.
من صلى عليّ بها عشرة So whoever sends
one Salah or Salaam to me, then they
receive in return ten times those blessings.
So every time you say اللهم صلي على
محمد just once, you get it back ten
times more that Allah also sends prayers and
blessings to you.
Just for saying that one sentence, right?
What's the Sunnah of Jum'ah day?
Like right now, what's the Sunnah when Jum
'ah time enters?
What is the Sunnah discipline that you carry
with all until tomorrow all the way to
Maghrib?
Yeah, you send Salah and Salaam to Prophet
ﷺ.
More important than anything else.
Dua is important, but this is more important.
Quran is important.
This is more important.
You get more blessing, and the day of
Jum'ah becomes more blessed for you.
More barakah in it by just repeating constantly
as much as possible.
اللهم صلي على محمد وعلى آل محمد كما
صليت على إبراهيم You can do the long
version, the short version.
It doesn't matter.
اللهم صلي على محمد And this is what
you start seeing in return.
Ten good deeds are written for you.
Ten sins are erased.
Dua is accepted.
Especially, everybody see this?
Especially when you begin your Dua with اللهم
صلي.
So everybody knows how to do this.
How the prophetic way of making Dua.
Many knows how to do this.
So I'm still thinking about it.
But tomorrow, I think I will devote my
khutbah to that subject.
I will just select one ayah.
But I don't know.
I'm kind of 50-50 with it.
There's a whole bunch of things that I
want to talk about, but I may end
up just doing that.
You're going to ask something?
Yeah.
The Qur'an does both.
Because the Qur'an also says, لا يسخر
قوم من قوم عسى يكونوا خيرا منهم One
group is not going to have the title
of making fun of or putting down or
embarrassing other groups and other tribes and other
castes just with the intention to make themselves
look better.
So the Qur'an achieves both.
The reason why, I mean, there are several
reasons, but the one reason why the Qur
'an often would highlight certain cultural and living
habits of the Arabs is you have to
remember this book came down while these people
were alive.
And the Prophet, the example of this book
is walking amongst them.
So it was kind of tuned to really
fit this group and this culture so that
they could be leaders in absorbing its message.
So in our context, imagine now if the
Qur'an is revealed to us now in
2025, but it's revealed in Russia, Russian language.
What are we going to do, right?
We're going to have to figure out, well,
either this is not for me, I'm going
to have to go through a long journey
and learn this new language.
But if Allah chose English, for us here
in 2025, and talks about, you know, in
the Qur'an mentions winter, shitaun.
So, wow, we have shitaun right now.
The Qur'an mentions night and day.
We've got night right now.
The Qur'an talks about clouds, gray clouds,
beautiful clouds, puffy clouds, all the different types
of clouds are all mentioned in Qur'an.
We see that pretty much every single day.
What does that do for you as the
servant now with this book?
It starts to bring this like connection.
Oh, this is an interesting book.
I feel like the book already knows me.
So let me now connect and know him.
But the Qur'an is marvelous in the
sense that it does that, but it also
gives a universal message that anybody who reads
it regardless of their religion or background will
be able to absorb and connect to its
message, right?
10 good deeds that are written for you.
Du'a is accepted, intercession of the Prophet
ﷺ.
So what I was saying is that du
'a, that's how you start a du'a,
right?
To begin, you can say bismillah, but you
don't have to.
You start off by praising Allah.
Lots of times imams, alhamdulillahi rabbil alamin, they
recite surah al-Fatiha.
Immediately after whatever phrases you wish to choose
in your language about praising Allah, you start
off, how do you praise Allah?
You acknowledge all of the names and attributes
of Allah.
Ya Allah, you are Al-Qadir.
You are the one that is in charge.
You decide our affairs and the affairs of
everyone else.
You are Anta ala kulli shay'in qadir.
You have divine decree over anything and everything.
You're praising Allah and you're honoring Allah for
the things that only Allah subhanahu wa ta
'ala can do.
Once you finish with that, that can be
as short or as long as you want.
Number two, Allahumma salli ala Muhammad wa ala
aali Muhammad kama sallayta ala Ibrahim wa ala
aali Ibrahim innaka hamidun majid.
You can continue, Allahumma barik ala Muhammad.
Up to you.
So now you send the salah and salam
to him.
Sallallahu alayhi wa sallam.
When you're done, number three, you seek Allah's
forgiveness at least three times.
So astaghfirullah or Allahumma khfirli.
Ya Rabbi, Anta al-ghaffar, fakhirli.
You are the one, a source of forgiveness.
You forgive all, so forgive me.
And the ulema said to try to do
this in odd numbers.
So if it's one, you can do that.
But try to do it three because that
was more common with the Prophet as well
as companions.
They would seek his forgiveness.
When you're done doing that, then you get
into your dua.
Now you get into whatever you want to
ask for or praise Allah for and show
gratitude to him.
Point is that when you do that, that's
another benefit that you get of learning the
importance of saying salah and salam to him.
Let's just take a look at closest to
the Prophet ﷺ on the Day of Judgment,
which is really, really big.
Nothing really that I want to have.
Yeah.
I mean, you can just say it in
your language if you want to include that.
So the Ahlul Bayt, so the household of
the Prophet ﷺ, his beloved companions, and the
four khulafa ur-rashidun, Abu Bakr, Umar, Uthman,
and Ali.
You can add all of that in your
own words.
It's not necessary.
The thing, even sending salah and salam in
your dua, technically your dua is still somewhat
valid.
But by adding this to your dua, you
have almost guaranteed your dua to be heard
and accepted by Allah ﷻ.
Like if you want to increase those chances
to the highest, best place possible that Allah
ﷻ will accept your dua, this is one
of the things to do.
Okay?
Yeah.
Okay, we're coming to that.
This is a good question, though.
Protection material.
Nothing here I really want to highlight.
Means to repel poverty.
Now, just keep in mind, everything that you
see here is based on a hadith or
an ayah.
Or it could be one ayah where a
whole bunch of lessons are extracted from it.
And that's what Ibn al-Qayyim, rahimahullah, he
did.
Protection of Prophet ﷺ from the Prophet's ﷺ
curse.
What is the curse of the Prophet ﷺ?
What is the curse of the Prophet?
You know, there's a story.
You guys remember the Battle of Uhud?
The Battle of Uhud happened what year?
In Medina.
Does anybody remember?
Like all this stuff is fresh in my
head because I just came back from there.
So it happened in the second year after
the hijrah.
So it overlaps between the second and third
year after the hijrah.
But here's the thing.
Which uncle, what's his name that died, that
was killed in Battle of Uhud?
Does anybody know?
Hamza ibn Abdul Muttalib, rahimahullah.
The Prophet ﷺ loved Hamza.
Absolutely loved Hamza more than anything.
Loved him so much.
The stories about how he felt with Hamza
radiallahu anhu.
It almost gives you this like, this picture
that every chance the Prophet ﷺ had, he
cling on to Hamza.
And he would just be near and close
to him and make sure he was protected,
make sure he ate, make sure he's clothed
very well.
And the list goes on.
Hamza radiallahu anhu was killed in the Battle
of Uhud.
His death is so graphic.
You could never, like when I read it
like years ago, I remember holding this book
and reading through some of the details.
And then sometimes you just close it back
and you got to go somewhere.
And then you just come back and you
look at it again.
And then you're just taking sentences about how
gruesome it was.
Here's the point.
After when the dust settled, the Prophet ﷺ
started screaming for Hamza's name.
Hamza, Hamza, Hamza, where are you?
The other companions that survived saw Hamza already.
But none of them are saying, Ya Rasulullah,
he's over there.
You know why?
Why they won't say it?
Because they don't want to be the one
to shatter his heart and tear his emotions.
They don't want to be that person to
say actually, Ya Rasulullah, I saw him and
he's over there.
So the Prophet ﷺ just kept yelling, Hamza,
Hamza.
The other companions in the library were looking
like, are you going to tell him?
Are you going to tell him?
I can't do it, I can't do it.
Till eventually he finds him, Ali ﷺ.
And he finds him with a huge spear
that pierced through his lower stomach, abdomen area.
That's just one part of it, by the
way.
Anyhow, the Prophet ﷺ when he's seen Hamza
in the state that he was, there is
a statement that some of the scholars, some
of the scholars said it wasn't authentic and
others mentioned it in some of their seerah
books.
But he screams out and he says, لأمثلنهم
سبعين مرة I'm going to do the exact
same thing to them 70 times, to 70
people of their army.
And he kept shouting this over and over
and over and screaming until Allah revealed the
verse to calm him down.
My point here is this.
You can certainly without a doubt confidently say
that even the Prophet ﷺ calls upon Allah
for anything, whether it be something in your
favor or against someone else, that Allah ﷻ
will grant him that.
And if Allah ﷻ grants him this and
he has that kind of relationship with him,
then you always have to caution yourself that
you never ever upset or cross the boundaries
that he ﷺ placed.
So the point is that after he did
that, eventually the Muslims were able to, I
guess you could say avenge a lot of
what they lost in Uhud when the Battle
of Tabuk and so on happened.
So the point is eventually those people were
taken care of that were responsible for this.
The story is really, really detailed, but that's
for another time.
Leads to the path towards paradise.
Let's go here.
Protection, terrors are the day of judgment.
Nothing I want to mention here.
Don't worry guys, if you don't have it,
don't worry about it.
You will have these slides.
So it's all good.
Protection from the hardness of the heart.
Okay.
You know what I love about this?
It's so easy.
All you have to do is It's really
up to the believer that if they get
tired of repetition, okay fine, or sometimes you
just get tired, you'll stay quiet for a
little while, and you just jump right back
into it.
And this is, you'll get all of this
and much more.
Compromise the gradual, it is a du'a.
So this is the book for those of
you, جلال الأفهم.
I don't know if this book is in
English.
It's one volume.
Okay.
And you asked about the تسليم from the
word سلم or سلم.
It has several meanings.
But the one in the ayah, وسلموا تسليم
is what you see at the bottom here.
So Allah is saying to us, صلوا عليه
وسلموا تسليم سلموا to make sure سلم one
of its meanings to submit yourself completely to
whatever the rules or the laws are.
Whatever it says, you're going to do it
100%.
You're not going to question.
You're going to be like, this one doesn't
really make sense to me.
This doesn't apply to me.
You don't care.
You submit yourself.
سلم or سلم also means protection.
So when you follow these rules, then in
essence in return, what do you get?
A bit of protection, a bit of comfort
by following these laws or these rules.
So Allah عز و جل is in essence,
teaching us to give in to the instructions
of him عليه الصلاة والسلام.
So every time you see صلى الله عليه
and then at the end وسلم, remember this
here.
سلم or سلم in there, it means to
give your all to him عليه الصلاة والسلام.
And there are several hadiths to highlight that.
The Prophet عليه الصلاة والسلام also told us
in an authentic narration that whoever is willing
to sacrifice their parents and their children for
me are those who will truly, truly, those
are the ones who have true Iman and
are accepted.
So the point here is that once you
have and you live that life where everything
and anything that is authentic from him عليه
الصلاة والسلام, that is what you submit to,
then inshallah ta'ala, Allah will continue to
open the doors towards his life and his
sunnah for you to follow.
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ Let's go now
towards the end of the surah.
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعْنَهُمْ اللَّهُ Surely
those who cause harm to Allah and his
messenger are condemned.
They are cursed by Allah subhanahu wa ta
'ala in this world and in the akhira.
Who is Allah talking about in this ayah?
Those who cause harm to, in context, who
is it referring to?
Who is the main audience and group of
this entire surah from the very beginning?
Who are the troublemakers?
Who are the troublemakers of Medina at this
point?
Who are they?
The hypocrites, right?
The hypocrites.
So this is talking directly, those who cause
harm.
Remember what the hypocrites, there is a chunk
of this surah that's just about them, their
behavior, their ways, the sneakiness, the plans that,
you know, Prophet Sallallahu Alaihi Wasallam plans one
thing and they're doing their own thing and
the rumors and the gossip, and all of
that that they started.
All of this caused harm to the Prophet
Sallallahu Alaihi Wasallam.
So if you cause harm to him, then
who is also going to be upset?
Allah subhanahu wa ta'ala, right?
So Allah then reveals this verse, adha is
one of the names of like pain.
Adha is a pain that you feel but
it leaves like a scar.
So you know how like you might get
a bruise and you see like it's all
purple and blue and whatever, right?
You ice it.
The color goes back to your normal skin
but if you touch that area, it's still
somewhat tender and it takes a really long
time for that to go away.
That's called adha.
So even if it's gone, it still has
an effect.
So even if these munafiqun had stopped and
said, you know, Ya Rasulallah, we're not gonna
bother you, we're not gonna spread this stuff
about you anymore.
Yeah, but what you did was a lot
and I don't think I'll ever forget that.
You're forgiven but I will not forget the
pain and the struggle you put us through.
So those who do this are condemned by
Allah in this, so they're punished in this
world and in the akhirah and Allah has
prepared a humiliating punishment.
Remember muhina is also used to describe that
they will be placed, they will be brought
in front of all of mankind and publicly
humiliated.
That's also captured in the word muhina.
So when we say humiliating punishment, meaning they
are brought in front of all of mankind
and they are publicly, Allah will punish them
in front of all of mankind.
So that adds another layer of embarrassment and
humiliation.
So this is what the munafiqoon get.
What is the pain when we talk about
the one who causes harm or pain?
What's the pain that they're causing, that the
munafiqoon are causing to him?
We should know this now.
What's the pain that they're causing to him?
Think about, go back to Ghazratul Ahzab, everything
that we saw and learned and all of
that good stuff.
Munafiqoon, what was the first thing they started
to do when they heard that, okay, the
announcement has been made for the battle of
Ahzab.
We're going to start digging these massive trenches
and you know, we're obviously outnumbered, severely outnumbered
from the Meccans, but we're still going to
do this.
What's the first thing the munafiqoon went and
did?
They started going around to everybody.
He's going to do it again.
He's going to set you up.
You're going to die.
Did you remember what happened at Uhud?
Now you're going to follow him.
They started doing that.
That's the Ahzab.
You know, gossip, some people, when you tell
them or you ask them about how to
deal with gossip, they easily could verbalize and
say to you, oh, just ignore it.
Just ignore it.
That's not easy to do, right?
When you really take a moment and you
listen to some of the things that people
have said and have spread around the community
about you, whether it's true or not, just
the fact that you're hearing it and obviously
the whole broken telephone system happens where, you
know, one sentence turns into a completely different
sentence when it arrives at that person, then
it's twisted and it's chained and a whole
bunch of other things are added.
And before you know it, it was one
thing you may have said that turned into
a whole paragraph by the time you heard
about it again.
This stuff hurts, especially the people of Iman.
Why?
Especially with people who are close to Allah
and His Messenger.
Why does the rumors and the gossip of
people hurt them the most?
Why do you think that is?
Surely we all know or have been the
subject of some kind of rumor or gossip
at some point.
I don't care to what capacity.
It could just be between you and like
two other persons.
But the point is you heard it.
You were involved in it.
Your name got brought up.
Why does that, generally speaking, especially with people
of Iman, why does it bother them?
When you have Iman, what do you strive
to do?
You always strive to do the right thing,
right?
You first and foremost try to please Allah
and His Prophet ﷺ.
So by having that connection and that focus,
you assume and you believe that once I
follow these two things, Allah and His Prophet,
then I'm doing the right thing and people
should appreciate and acknowledge and understand I'm not
trying to hurt nobody.
I'm not trying to break any system.
I'm not trying to do anything.
I'm trying to follow the two best sources
and I'm trying to live an honest life.
Still people will tear you apart.
Your reputation, your name, just rip you into
pieces.
It still bothers you.
It bothered the Prophet ﷺ.
He used to lose sleep when he heard
about some of the things people would be
saying about him.
It bothered him.
Not the Prophet in him but the human
in him.
So this verse, he needed this verse.
He needed to hear this and have this
reassurance.
He can't deal with the Munafiqun.
They're too difficult.
He doesn't have the ability to handle all
of them.
So Allah says, don't worry.
We'll take care of them.
Here's the thing.
Can you really see this?
لعنة.
لعنهم الله.
You ever heard of لعنة الله?
It's the most common phrase that people use
when they talk about the curse of Allah.
So like usually people when they mention Iblis'
name.
Iblis, لعنة الله.
May Allah curse him, right?
This is what لعنة is.
لعنة by definition is when the mercy of
Allah subhanahu wa ta'ala has been separated
or removed.
Not just for a temporary period or moment.
But there's a lengthy distance between that individual
and Allah's mercy.
And how do you know this is happening?
These are just some of the things that
the scholars agree on.
That the person no matter what kind of
status that they have, what kind of amount
of knowledge, what they can do, and what
they can see, and how incredibly and highly
intelligent they may be.
It doesn't make any difference.
Everywhere they go, they're still degraded and disgraced
and embarrassed and humiliated.
All, everything.
That is an extension of the cut off
of Allah subhanahu wa ta'ala's mercy to
that person and Allah.
So just keep that in mind because لعنة
comes up quite a bit throughout the Quran,
okay?
يَوَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتَ So that was with
the Prophet ﷺ, right?
This was for the Prophet.
Allah and His Prophet ﷺ.
So look here now.
This is the rest of us.
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتَ بِغَيْرِ مَا اكْتَسَبُوا
فَقَدْ اِحْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا As for those
who abuse believing men and women without just
cause, just for no reason, they will definitely
bear the guilt of their slander and blatant
sin.
What's the punishment of lying and spreading gossip?
What's the punishment for that?
Good.
So number one is there is a consistent
punishment in the grave.
What else?
What happens to your good deeds if the
person is involved with these kind of things?
Your deeds are all being shaved out of
your scale and removed.
And where do they go?
The person you're talking about.
Even if it's true.
So how does that even work?
Even what you're saying is true.
Because I mean we all hear this.
I'm just telling you the truth.
I'm not backbiting.
They are idiots.
I hate them.
They're this.
They're that.
I'm just being honest.
And some people like SubhanAllah are really convinced
that that's okay.
Even if it's true.
You can't say it unless what happens.
When can you talk about that person and
whatever the subject is?
When are you allowed to do that?
Because the hadith says you cannot talk about
them even if you're telling the truth.
So when can you talk about them?
Never or there are some exceptions.
When you're alone, okay.
Okay, so depending on the subject maybe.
What about them?
Like this is just the first thing that
popped into my mind.
Like if a sister, like if a mother
is pregnant.
And she tells like her sister or her
best friend, yeah, pregnant.
Two weeks now.
And then that sister goes and just says,
yeah, yeah, she's pregnant.
Can you believe that?
Oh, my God.
I'm so happy for her.
We should go get her a gift right
now.
If she finds out after telling you and
you alone, don't tell anybody, but I'm two
weeks in.
And then she finds out that somebody else
knew.
And even if she doesn't find out.
What is the default assumption that you should
have about how she would feel that somebody
else knew the thing she told you not
to tell anyone?
How do you think she's going to feel?
It might upset her.
She might even say, oh, it's okay.
I don't care.
But you and I do not have the
right to take that kind of risk.
Oh, I know.
I know.
We grew up like sisters.
Don't worry.
She's not going to mind.
I'll tell you.
You don't have the right to do that.
Unless he or she grants you complete permission
to say that.
Then you can say that.
And you can't add your own flavors to
the sentence.
You know, you can't be like, yeah, she's
two weeks pregnant.
But I really think she's like three weeks.
I saw her.
I looked a little tight.
I don't know what's going.
She's walking different.
You can't add none of that.
Right.
Can't do any of that.
That's it.
So, when you think about gossip in this
manner.
You know what you immediately start to realize?
How little the amount of actual speech and
conversation you have.
Decreases exponentially.
Like you could probably count the amount of
words or sentences you put together.
In the first half of your day.
If you just eliminate this one thing.
Just don't talk about anybody.
It's different when you're talking about the news.
When you talk about leadership.
When you talk about rules.
When you talk about trouble.
Things that affect you.
And we're not talking about that.
That's not ghiba.
We're talking about people and their personal affairs.
Especially when they're not there present when you're
doing it.
You don't know if they will like it
or not.
So, this is what was happening now to
the rest of the believers.
Those who were abusing all of the companions.
And the men and women amongst them.
Who were there supporting the Prophet ﷺ during
Ghazwatul Ahzab.
They were also the subject of these munafiqun
spreading all of this craziness.
So, they started calling all of his wives
insane.
Delusional.
How could they even come near him?
What are you guys doing?
And then what they used to do is
they'll gather a bunch of their followers.
The munafiqun.
And they would stand in a place where
they would look and observe all these companions.
Putting all of their swords and their shields
together.
They're digging tools and so on.
Heading to the location where they're going to
dig these trenches.
And they would just be sitting there watching.
Look what they're doing.
It's like after the war.
Like it's so sunny.
And they're digging holes now in the middle
of the desert.
So crazy.
What's our version of that by the way?
Do we have that kind of version where
people look at those Muslims at summertime and
be like...
They're crazy.
45 degrees and she still has that on
her head?
What's wrong with these people?
What kind of religion is that?
We still get a bit of the criticism
that they created.
It still filters on us today.
Oh my God.
He has to go pray.
He put his head on the floor.
When you go for sajdah.
Public place.
You still get it.
Still get those same effects of what the
Munafiqun did with him.
We still taste a little bit of that.
So the people who did that.
Who abused the believing men unjustified.
They will definitely bear the guilt of their
slander.
And their open blatant sin.
They didn't do anything wrong.
I put this here just because at the
end of the day.
Did the believers do anything wrong?
No.
They just followed the instructions of the Messenger.
Peace be upon him.
Oh Prophet.
Ask your wives and daughters and believing women
to draw their cloaks over their bodies.
This is a new subject now in the
surah.
And it's only in this area.
Then we go back to a few more
verses about Al-Ahzab and life in Medina.
And then the surah will go into the
Day of Judgment and conclude itself.
I ask you this now.
Fifty-nine.
Fifty-eight verses.
Were more or less on one subject.
Ghazwat Al-Ahzab.
Everything that was happening in Al-Ahzab.
And the aftermath of Al-Ahzab.
What in the world are we talking about
right now?
Now you're going to see a verse that
has been used and abused in circles all
over the world till this day.
This is one of the verses that even
non-Muslims will take and rip apart.
To show and attempt to expose anything false
or oppressive against women in Islam.
This is one of those verses.
There is commentary on this verse that is
endless online.
I typed this verse in on Google just
to have an idea what people have access
to.
My goodness.
I came across at least maybe a dozen
non-Muslim websites that have this verse on
there.
And they give their own tafsir of what
they think it is.
And they have it their front page.
And if you want to hear about oppression
in Islam, then you go and click on
that.
Then you see all of this.
Oh Prophet.
So we're going to just capture a few
things about this verse.
This is now the fifth year in Medina.
This is just about a year or so
after Al-Ahzab.
And what is the wisdom behind revealing this
area so late?
In total, it's been about 18 years now
that Islam is here.
So 13 years in Mecca plus an additional
three or so years.
Maybe a little bit more, give or take.
So that's why I say, okay, let's keep
it approximately somewhere around 18 years.
It could be 17 years.
It could be 16 years.
Let's just keep it at that.
Because there's about six or seven different numbers
that I came across.
So why did it take so long to
get this verse?
Because look at what it's talking about.
Believing to draw their cloaks over their bodies.
So this here, the women before this verse,
they were wearing just regular clothing that wasn't
loose.
It would obviously reveal and show a lot
of things.
And some of the clothing and the garments
that they have were also very thin and
transparent.
So these laws started to come down about
how a woman should dress, pleasing in the
sight of Allah and the Prophet ﷺ.
The first instruction that came is to take
the cloaks.
What is this called?
يُدَنِينَ عَلَيْهِنَّ مِنْ جَلَابِي بِهِمْ So they were
going to take.
So this first word is what you see.
يُدْنِينَ comes from إِدْنَا, to bring something close
to something else.
Daniel, trees will lower themselves.
So this is one of the ways when
you, one of the things that Allah describes
in Jannah is that there will be trees.
And when you want to pick a fruit
out of this tree, you don't have to
climb the tree.
The tree will come to you.
It will bow and, you know, come closer
to you, and you will pick what you
want.
The word used to describe this, that these
trees and fruits, قُلْتُوا فُهَا دَنْيَا like they'll
just come closer to you.
So the same word, when you put it
all together, this word here, يُدْنِينَ, take this
garment and bring it closer to you.
So this is what ended up happening.
The garment now drops.
This is how it looks.
They were ordered to take one garment, one
piece.
It's not two or three.
It's one long piece.
Take it and put it over your head.
And then the way you know you have
a jilbab on, you fulfill this ayam, is
that once you put this over your head
and you let go of it, it falls
down.
This is how you know that you have
fulfilled the laws of jilbab.
So draw and veil over themselves.
If it doesn't fall, then it's not jilbab.
So where are we getting this from?
We're getting this from this word here.
يُدْنِينَ عَلَيْهِنَ upon something.
It makes contact and then it does its
job.
Now we need to just talk about what
this jilbab is.
Jilbab is something that is loose that covers
her from the shoulders down.
Do you see anything about covering her hair?
No.
Is there anything in this ayah about covering
hair?
No.
You know why?
Because those ayat have not been revealed yet.
They come after the surah.
So that means then Allah revealed first that
the women should wear looser clothing, but their
hair was still out.
That came afterwards.
When we teach young sisters about hijab, what's
the first thing we make them do?
And then they'll just be like in their
tights or jeans and just go about their
way, right?
We did the opposite.
The Qur'an starts off with building this
image of modesty with the body first.
And as a matter of fact, because of
this ayah, because of this surah, I don't
know, Allah knows, I don't know of a
single opinion where the ulema advised the head
covering first, then looser clothing.
This is the only opinion that you will
come across when you look at tafsir, that
if you want to introduce this to yourself
and to your family, you start off with
loose clothing first.
The hair will naturally come.
So you know what I did one time?
I was giving a lecture at University of
Vancouver or something like that.
I was in B.C. Anyhow, this young
lady, non-Muslim, she came up to after.
After I did my presentation, I took some
questions, she came up to me, and all
she had on was a basketball jersey.
Okay?
Now you can imagine me.
I'm dressed like this.
So I'm like, go ahead, ma'am.
What's your question?
So I remember so well that back then
I just had like a booklet.
I was writing my notes, and I remember
just kind of keeping myself like this.
And then, subhanallah, when we think that something
isn't good for us, you have no idea.
You just be sincere, do your job, and
Allah will make things easy for you.
Here I am thinking she's going to ask
me something, and maybe she's going to need
counseling, let's go on.
I hope this is quick.
She said, I've been trying, and I really
want to become Muslim.
But her parents, they're totally against it.
But she's ready to come to Islam, 100%.
So she's like, any advice for me how
I can deal with this?
So I said to her, I said, look,
why don't you do this?
Get yourself some of the traditional outfits that
you see some of these sisters wearing.
As a matter of fact, I'll introduce you
to some of them, and then let's get
you some of those to start with, and
I want you to just pray five times
a day.
She's like, that's it?
I said, yeah.
And then email me once you get that
routine going.
About three months later, I get this email
from her.
And it's a picture, long email, beautiful email.
And she puts a picture of herself with
full hijab and abaya.
Guess who's standing beside her?
Her mother.
With hijab and with the same proper clothes.
And I remember in her first opening, she
said, I understand what you did now.
That by not overwhelming, I started with hair
first for obvious reasons, and then we can
worry about the hair afterwards.
And I was convinced, and I still am
until now, I am convinced that when a
young sister tries to dress differently in accordance
to Islamic law, they try and sincerely do
that.
Their own nafs will lecture them every day,
you've got to take care of this too.
Their own nafs will tell them that.
They'll get this hidden khatib in her heart
just saying, you've got to get that hijab
going, then it's complete.
You've got to do something.
The guilt will just kill her.
She's kind of like, okay, I've got to
do this now.
And then salah is what preserves all.
Salah puts you on that path now.
And Subhanallah, it's just from Allah, but it
just, again, goes back to the pattern in
this ayah.
These women are now being told to wear
this loose clothing, right?
And one state, ذلك أدى أن يعرف فلا
يؤذين In this way, it is more likely
that they will be recognized as virtuous and
not be harassed.
We'll talk about that in a second, but
take a look at this.
So the garment, it drops.
It's not too tight.
It's loose as one piece.
I have some pictures of what a traditional
jilbab looks like these days, right?
So you still have like a two-piece
here.
Some countries have one big long piece.
Now, remember, if you look at these images,
you can tell which culture or country they
come from.
I'm not getting into that.
Because what I will say to you is
this.
Until this day, there are even sahabahs, we
have opinion of companions that said a complete
jilbab is something like this, which includes the
covering of her face, and just one eye
is open.
Not the two, like a traditional niqab that
you see.
No, just one.
We have companions that took it that, they
were that strict about.
As time went on, Islam spread, people and
culture started to sort of develop their own
version of what a jilbab is.
Here's what I will say to you.
Because some of you must be thinking then,
what is a jilbab here in Toronto?
What is a jilbab here in this part
of the world?
And the answer to that is never just
one clear-cut answer.
The answer to that, it varies.
So here's what I will say to you.
There are approximately six to nine conditions of
a hijab.
Just do your best to follow them.
One of those conditions is whatever you choose
to wear, it should not shape her in
any way, shape or form.
By the way, this conversation in 2025 is
also for men now, right?
You ever walk into some of those Levi's
stores and so on, see what they got
for us?
Gone are the days where it was just
a little baggy, and you had to get
a belt and so on.
Yeah, this conversation kind of shifts over now,
also that the men are also required and
reminded, make sure your pants are baggy, it
doesn't shape you, da-da-da-da, and
so on.
Once you can fulfill the rules of what
khimar and jilbab is, that it should be
something loose over whatever it is that you're
wearing.
One more thing you should know about the
jilbab, the ulama say it's usually the last
garment you put on.
So you can have anything you have on,
and then what the last piece that you
put on that walks you out of the
door, that should all take the image and
the definition of what a jilbab is.
So in conclusion, jilbab is loose clothing.
Whatever you choose to wear, you ensure that
it does not shape that person in any
way, you have fulfilled the jilbab.
All the other intricacies in between, the color,
the material, the style, can I have like
this design?
That's a whole different conversation, it's not our
conversation here, there's a lot of fiqh behind
it.
I'm just giving you an overview from Surah
Al-Ahzab.
So now you understand, jilbab is mentioned in
this surah first.
Khimar, or the head cover, came afterwards, and
that's in Surah An-Nur.
وَلْيَضْرِبْنَا بِخُمُرِهِنْ عَلَىٰ جِيُوبِهِ So take their head
cover now, and turn it, and let it
fall in the chest area for obvious reasons.
What happened in Surah An-Nur?
The women, when they started wearing the jilbab,
they didn't have a hijab on their head,
right?
So what they used to do is they
used to tie the hair at the back,
and they would have a long ponytail.
And sometimes they would like braid it, and
make certain like designs about it, so all
of it will fall.
Sometimes they would tie it up in their
own way, and they just had different styles
that they would keep.
Then the ayah came about the khimar, which
you now know.
I've brought this up before.
Hijab is not the, technically, it's not the
appropriate name for how we used it.
That's not the way that it's intended for.
Hijab is that.
See that curtain there?
That's a hijab.
Hijab is a sitar.
It's like a curtain that you just open
and close.
That's called a hijab.
That's why Allah says on the Day of
Judgment, وَبَيْنَهُمَا حِجَابٌ So between the wall of
A'raf, there's a hijab that protects Allah
subhanahu wa ta'ala, that anybody can see
him in his true form.
And then eventually Allah will give the order
to the believers that he is most pleased
with.
He will order the angels to remove this
hijab, and they're able to see him in
his true form.
That's how hijab is used in Quran.
So when somebody says to you, especially like
some of those like, those ultra-liberal type
Muslims, there's no hijab for women in the
Quran.
You know what your response to that is?
Yeah, you're absolutely right.
There isn't.
There isn't a single verse that tells us
that you must wear hijab.
Because it's not the word that's used.
It says you must wear khimar.
This is the word, which is more accurate
and more precise.
Khimar, literally a head cover.
Khimar covers the entire head.
You don't see her hair at all.
That's khimar.
The ulema differ by the way.
The ulema have a name for the headscarf
that goes over your eyebrows.
If it goes above the eyebrow, and if
it goes above the hairline.
Each of them have a different name.
The niqab is the one that you usually
see.
The ulema have different names.
If the niqab is just beneath the nose,
the niqab goes up to her eyes, and
if the niqab covers, all of them have
a different name.
So the point here is that this rule
now is brought down to these women.
Because in the midst of all of this
craziness that they're dealing with all across Medina,
what's the one thing you can't afford to
lose?
Keep going.
What about your reputation?
What is your reputation?
What's the label that you carry?
Do you see what it's like out there
for Muslims?
It's not getting better.
It's not getting better.
We're gonna go through perhaps some real tough
times, it seems.
What's the one thing Allah, with all of
this, pop this ayah in number 59, literally
almost at the end of the surah, after
all battle and war just took place.
Let me talk to you a little bit
about your hijab or how you should dress.
Why did Allah Subhanahu wa ta'ala do
that?
Because what happens when Muslims, people in general,
when they find themselves in intense situations, what
ends up happening?
They get lost.
They get pulled in.
People who get involved in activism and so
on, they get pulled in.
Then they're required to compromise certain aspects of
their religion.
And this ayah is popped in the middle
of all of this to remind you whether
it's a battle or not, you can never
ever compromise Allah's deen.
That's the whole point.
If you want to get into the political
arena of things and get involved, yeah, they're
gonna pressure you.
They're gonna pull you in different directions and
say, listen, you know, that scarf, it's not
allowed here.
Or that color, you can't do that.
Or yeah, well, you can pray, but just
not over here.
We'll designate a spot for you across the
road in that other place.
Yeah, it might be a little inconvenient.
For some people, like, well, I'm not gonna
do that.
So you know what?
I'll just pray at home.
So he gets home at like 9 p
.m. and he starts with Dhuhr Asr.
Just shoot it out all one time.
This is why this ayah is here.
It's an indirect reminder.
Whether you win the battle or you lose
it, this is one battle you can never
lose.
This is, don't compromise the instructions Allah gives
you.
So this might look like an odd thing
to talk about right now in Surah Al
-Ahzab, but it's certainly, without a doubt, incredibly
important and relevant.
Yeah.
Perhaps, and you know, along on that point,
it's alluded to in this ayah.
So if you fulfill everything in this ayah,
then look, it will be more likely that
they will be recognized as pious and virtuous
women and not be harassed all the time.
This was a problem.
They were being harassed.
They were being whistled at, called out.
There were, you know, guys before they became
Muslim just checking them out and bothering them.
And because this now, this garment, it helped,
it literally extinguished all of that.
Go on YouTube when you get some time,
and there are thousands of videos of people
doing like these social experiments where a girl
will walk down a sidewalk in the middle
of a crowd.
She'll have like jeans and a t-shirt
on, and every other guy is just whistling,
going crazy at her.
The same girl will put on a full
abaya in hijab, walk down the exact same
crowd.
Not a single person even watches her.
So you can see this, like it's been
trialed and tested, right?
So perhaps this is also part of the
importance of this instruction for them.
وَكَانَ اللَّهُ غَفُورًا رَحِيمًا And Allah Subh'anaHu
Wa Ta-A'la is all-forgiving and
all-merciful.
So these are just some things that needed
to be highlighted.
The ruling on wearing jilbab, you understand.
As long as whatever it is you wear,
it fulfills those rules.
Does it have to be one piece, or
can it also be multiple pieces?
Both of them are correct.
What I would suggest you do is just
stick to the culture you belong to.
So if you go to other parts of
the world, one garment is the culture, wear
one garment when you're there.
But when you're in places like here, wearing
multiple garments and still fulfill the same ruling,
inshallah, it's perfectly okay.
And this is where it is more likely
that they will be recognized as virtuous and
not be embarrassed.
So that's the purpose.
Some say don't wear it, you'll be a
target.
What do you guys think about that?
That's what we'll conclude with inshallah.
Some Muslims will be like, even some parents
will tell their daughters, no, no, no, I
don't want you to wear that.
They're going to stare at you.
They're going to make fun of you.
No, things are too hot out there.
Just do your hair nicely, okay?
Just go.
What do you guys think about that?
It's actually quite common with high school students.
Because usually in that period is when they
become a bit more independent and are asked
to do this on their own.
What do you tell a parent who says
this to their children?
Or a student who says this about, I'm
not ready to wear it because it's just
too crazy out there.
I take the subway.
There's a lot of weird people in the
subway.
I feel like I might get attacked.
What do you tell them?
Okay.
Okay.
Interesting.
Anything else?
What would you guys advise somebody?
I mean, just pretend like, okay, this traditional
garment that we wear.
I mean, it's not a Muslim garment, right?
What Muslims happen to wear?
There's nothing prophetic about what this ta'wud
is.
Prophet ﷺ never wore it.
No companion ever did it.
But if I walk out there and I
go on the TTC or on the subway
at like 12 o'clock at night, it
gets a little crazy.
You might get some stares and people might
say or even do things to you just
because of the way you look.
Oh, there's another Muslim guy over there.
Just harass him.
So how do you protect yourself from that?
This here, there is no easy answer to
it.
But to compromise and say to her, okay,
just don't do it because of this.
I don't think it really matters whether you
abstain from it now or 10 years later.
I think the circumstance will always be there.
It was there even during the time of
the Prophet ﷺ.
You have to decide and make a decision
that if you're going to enter this deen,
what does Allah say?
ادخلوها بسلام كافة Enter this religion wholeheartedly and
completely, fully.
Don't just put like one toe in and
then the other four still out.
One leg in and the other, no.
And then Inshallah Ta'ala with your intention,
بإذن الله leave the rest to Allah ﷻ,
okay?
We'll pause here.
This here we'll have, we'll finish the surah
Inshallah Ta'ala next week.
But just remember please, the booklet is available.
Just print the booklet out.
I really would ask you guys to just
do one old school thing for me.
If you can to just print the booklet
and bring it to class every day.
But if you want to bring your laptop
or tablet, whatever, that's all up to you.
I'm just more of an old school guy
when it comes to that sort of thing.
But next week Inshallah we will delve right
into it.
بإذن الله Okay guys?
وآخر دعوان أن الحمد لله رب العالمين