Musleh Khan – Al-Ahzab Unveiled – Class 2
AI: Summary ©
The speakers discuss the history and importance of Islam, including finding one's own love and consistency in love. The legal system allows for changing one's name only, but only the first name in the Sharia law allows for forgiveness. The speakers also touch on the legal system for changing one's name and the importance of having a "bringing pleasant" title. They discuss the importance of changing one's name and the importance of having a "bringing pleasant" title.
AI: Summary ©
Cap of some of the things we talked
about last week.
So with respect to Ghazwat al-Ahzab, so
you have the Qurayshis and a bunch of
additional tribes and groups in Mecca.
Now they team up with some of these
Jewish tribes that were expelled out of Medina.
So they come together.
That's why Ahzab is plural for Hizbun, which
means like a group or a faction, if
you want to call it that.
Ahzab is the plural.
The reason why this is called Ghazwat al
-Ahzab, because the Quraysh and the opposition, their
army was comprised of various groups and tribes
that all said, you know what, let's team
up together.
What was the goal of the Meccans with
the Prophet alayhis salatu wasalam?
What was the point of having this battle?
What were they trying to achieve?
What was the goal?
They were going to eliminate, everybody with me?
Okay, let's try it again.
Welcome.
The goal behind this battle was to extinguish
Islam, to stop the Prophet alayhis salatu wasalam
and his message, right?
Why was this such a problem?
It wasn't just to avenge their loss of
Badr, but it was also to stop his
message, why?
Because the momentum, the call was effective, the
ummah continued to grow, and you didn't have
just mature wise men and women coming into
the ummah now.
You have the elderly, you have young children,
you have families, you have uncles, you have
generations of people.
Now they're all, the message of Islam is
beginning to resonate with all of them.
So it's not just expanding in one way,
it's expanding all throughout Medina and the world.
This had to stop.
So that's what Ghazwat al-Ahzab was all
about.
They came together and said, let's just team
up 10,000 plus, march to Medina.
And obviously, as you see at the diagram
in front of you there, things happened the
way that they happened, they were not able
to do much.
And that's pretty much in a nutshell, what
ends up happening.
Anything else?
Okay, let's get right into it.
So we've already begun.
Okay, so we did talk about this as
well.
This is one of the main subjects in
the Surah, the marriage between Zayd and Zaynab,
and how that happened, and then eventually the
marriage broke apart.
And we will talk more about this in
today's lesson, inshallah, okay?
So in this Surah, we discuss this first
ayah.
There is only one prophet that is always
referred to by his title, which is of
course who?
The Prophet Muhammad, salallahu alayhi wasalam.
Why only him?
Because it was the Quran's way of showing
honor, leadership, and also for all of the
other prophets to recognize the significance of this
man, that he was Khatam al-Anbiya.
He is the final seal for all prophets
and messengers.
So when Allah raises the status of an
individual, we don't ask Allah why you did
that.
Once Allah Subh'anaHu Wa Ta-A'la
does it, we immediately follow through, and we
also respect and follow the Prophet, alayhi salatu
wasalam.
We're gonna talk a lot about that today
as well.
So first ayah we talked about, that the
Prophet, alayhi salatu wasalam, is ordered, don't fall
into the rumors and the awful things that
the munafiqun and the disbelievers were spreading about
you, which is that it all referred back
to the marriage of Zayd and Zaynab, and
that how eventually the Prophet, alayhi salatu wasalam,
after they got divorced, he ended up marrying
Zaynab.
And we'll talk about why and how all
of that happened today.
The next ayah, okay, it was pretty straightforward.
Nothing I wanna highlight there.
Okay, this is the verse that we paused
at, okay?
ma ja'alallahu li rajulim min qalbaini fee
jawfi Allah does not place two hearts in
any person's chest.
The first thing that you wanna note with
this ayah is who Allah had singled out.
Rajulim, which literally means men.
So there's two ways to understand this.
Arabic does this all the time.
It'll use a masculine title or name, but
either it is referring to both men and
women, or it's referring just to the men.
And if it's referring only exclusive to women,
then it'll use pronouns that are exclusive just
to women.
Let me give an example.
When we say assalamu alaykum, we don't say
assalamu alaykum and reference or specify whether it
is brothers or sisters we're talking to.
We use this in a generic way.
Because kum, kaf, mean at the end, that
plural extension is used for both men and
women.
It is technically okay that if we were
in a classroom with just sisters, that I
could walk in and say assalamu alaykunna wa
rahmatullahi wa barakat.
Kunna is the extension that is used for
just women alone.
But the point here is the only thing
I want you to take from this is
we, despite it's using or it's making a
reference to what look like to only men
or only males, that is not the intent
here.
Rajulim is also referring to persons, both male
and female, but especially the men.
So when you write your notes with respect
to this ayah, it's referring to both, but
especially there's an emphasis on the men that
they were not given two hearts in their
chest.
Now what is this talking about?
What is the point of this ayah?
So the first thing is that there had
been a custom, a culture amongst the people
of Mecca and Medina pre-Islam that if
somebody was really intelligent and smart, they would
go around and tell people that, you know,
I've been blessed with this amazing memory.
I can do so much that I have
two hearts in me.
I have a heart for my feelings and
emotions and then I have a heart for
my intelligence and my knowledge.
This was a phrase or a culture that
was very prevalent at that time.
So when you see two hearts, take it
in the literal sense.
They literally believed that those who did not
have any faith were not grounded in terms
of common sense.
They literally believed that somehow they were designed
and created with two hearts in them.
That's why they were able to excel above
and beyond others.
So obviously this didn't make any sense and
you'll see why.
We'll come back to this ayah, but let's
just break it down piece by piece.
So the first meaning that I mentioned to
you is in the literal sense, okay?
The second meaning is this.
It's referring as a message to the Prophet,
alayhi salatu wasalam, to share with everyone in
Medina that a person, a husband in particular,
or a man specifically, cannot put his love
or pull his love in both hate and
appreciation or hate and love at the same
time.
It's going to be one or the other.
I can't just love you and hate you
both at the same time.
Do you understand?
So this is the second interpretation and it's
referring to specifically with marriage, of course.
So sometimes, you know, he might be pulled
or society or culture or friends or the
surrounding may push him to dislike a certain
thing.
He can pretend and say, you know, I
hate it, but really deep down, he doesn't
hate it.
He appreciates it and he loves it.
And then it brings us also to, it
brings us also to the whole discussion of
marriage.
This works for both husbands and wives.
You can't love one day and hate the
other day and then love one day.
It's gotta be either or.
Because if you live a life where your
hate and love is constantly fluctuating, marriages don't
last like that.
That is a recipe for the marriage to
be ruined.
There has to be consistency.
You might get annoyed at things, things might
upset you, but what do we do, those
of us that are married?
What do you do when something upsets you
in a marriage?
Do you just forget about it and be
like, okay, don't worry, let's go to bed
and when we wake up, it's all gone
and I love you again.
What we're taught in the Sharia is that
you should discuss and address and solve those
issues.
Whether solving them, the response or the answer
to that is that, okay, let's forget about
it or this is what we need to
do to avoid this.
The point is you're constantly moving away from
hate and problems and animosity in a marriage
towards maintaining and preserving consistency in love and
appreciation.
So this area is also in reference to
marriages in general, that especially the husbands cannot
pull their love in two different directions, their
love and hate in both directions at the
same time.
He's only got one heart, there's only one
heart that he can use and that's where
his emotions and feelings come from.
Why are men alone mentioned here?
So the word that's used, take a look
at this.
ma ja'alallahu li rajulin min qalbaini fi
jawfi See this word here?
Jawf literally means this.
The torso.
So behind the chest cavity down to the
stomach, it's all hollow, right here.
Down to the stomach area, behind your heart,
it's hollow.
So that's where Allah, when Allah says fi
jawfi, meaning there isn't another secret heart stuck
buried in there somewhere, there's only this one
heart.
You might think when you read this ayah
that I've had students who have asked me
about this over the years that the ayah
just seems so obvious, like two hearts, who
would ever think or imagine such a thing?
Let me remind you that pre-Islam, people
were involved in doing and believing anything and
everything.
Umar ibn al-Khattab radiallahu anhu once said,
when you practice the religion, then you truly
understand what people were up to, what they
were involved in pre-Islam.
So the more you learn about this deen,
the more you start to understand, man, what
people were doing prior to this was just
out of this world.
No common sense, no understanding, they just literally
went with whatever their whims and desires felt
like.
So if he felt like saying that, I
have two emotions or two hearts in my
body and started to propagate that to society
and to family and so on, people believe
that.
Let me ask you all, do we have
this problem today where somebody can stand up
and make an absurd claim that makes absolutely
no sense and gain attraction, gain followings, gain
people that are like, oh yeah, that makes
perfect sense, absolutely.
We have that all the time, all day,
every day.
So I tell people all the time, doesn't
matter what you believe in, you can literally
make up your own language, your own religion,
your own prayer.
It doesn't matter how absurd it is, we
live in a time where you'll develop a
following, you'll have a jama'a.
I once met somebody in another country who
was so adamant and he was so convinced,
I don't know what was wrong with him,
but he was so convinced that there were
six prayers in a day, not five.
And he would preach this message and he
would write about it and he would preach
it exclusively to his community.
Six salawa', what was the sixth prayer?
Salatul witr.
Because the Prophet, peace be upon him, never
missed witr.
While he was traveling, he's praying witr, when
he's at home, he's praying witr.
So he just took that as, it's gotta
be six.
Until he made it official that he was
gonna have his own musallah and prayer hall
in his house and he gained a following.
There was a jama'a that would congregate
in the basement of his house every single
day praying the sixth prayer, as he would
call it.
So it's not a far-fetched idea to
just come up with things that make no
sense and propagate that message and gain support,
okay?
So you can't love and hate at the
same time, which we talked about.
Many of the Quraysh fabricated rumors that they
had two hearts to claim superiority over the
Prophet, alayhis salatu was salam.
So listen to one example of this.
There, after the Battle of Badr, there was
a man by the name of Abu Ma'mar,
who was part of the Qurayshi, okay?
Abu Ma'mar.
His story is really famous because of this
one incident.
When the mushrikun were defeated in Badr, he
got on his horse and he started to
like walk and start leaving Mecca slowly.
But he was devastated.
His head was down, he was upset, he
was lost, he was in a state of
shock.
Here's the thing.
He had one of his shoe in one
hand and the other shoe was still on
his foot.
So one foot, whether it be the left
or right, has no shoe on because he's
holding it in his hand.
And he's on his horse and he's moving
like this.
Abu Sufyan sees this man and he stops
and he says, what happened to everybody?
So he says, we lost, we were defeated.
So then Abu Sufyan asks him, he's like,
why are you holding one shoe in your
hand and the other one is on your
foot?
And that's when Abu Ma'mar snapped out of
it.
And he said, it was only then that
I realized all this time I had one
shoe in my hand and the other one
was on my foot.
And had I had two hearts, I would
have known this.
So now he understood he doesn't have two
hearts in him or else one heart would
have been focused on one thing and the
other heart would have been focused on the
other.
So he understood this lesson.
While Abu Ma'mar, he was known to do
one thing.
He kept on going around Mecca telling everybody
that he was blessed with a memory that
was so powerful and so strong, it was
far more superior than the memory of the
Prophet, Alayhi Salaatu Wasalaam.
And so therefore, he is far more superior
in intelligence and knowledge than the Prophet, Alayhi
Salaatu Wasalaam.
So all of that was demolished and extinguished
because of this one incident.
You know what the scholars said about this?
It wasn't done, this didn't happen by accident.
Him carrying one shoe in one hand and
the other one on his foot, that wasn't
by accident.
It was all a carefully planned out scenario
from Allah Subh'anaHu Wa Ta-A'la.
Here's the thing that when I remember this
example, what I think about, out of the
millions upon millions of examples you could come
up with to show somebody that look, you
don't have two hearts in your body.
Allah used not his foot, but the thing
that wraps around his foot.
So something that is considered to be one
of the dirtiest things you put on your
body, right?
Is your shoe, because it walks everywhere.
It picks up anything and everything.
That, so the most useless and dirtiest thing
that you have on your body is the
thing that Allah uses to demonstrate your stupidity.
In thinking you have two hearts and walking
around telling everybody you're better than the prophet.
This is what some ulama called, it's kind
of like an internal embarrassment or humiliation.
Your slipper or your shoe had to put
you in place.
You understand?
So this is always like a big deal
with the Qurayshi them at that time and
perhaps maybe till this day to some extent,
right?
It's not about what's right and wrong.
For a lot of cultures, it's about how
you say it and what the scenario was.
As long as you know, it's perfect, it's
right.
My status is still maintained.
I'm not embarrassed.
I'm not humiliated.
I'll listen to what you have to say.
Otherwise it's thrown out the window.
So Allah used something that was so minuscule
and so trivial to give him the greatest
lesson to keep him quiet.
Ibn Abbas said that the munafiqun said that
the prophet also had two hearts.
That's why he rules, his rules of Islam
keep changing.
One of the things that we talked about
was Surah Al-Ahzab, the way that we
see it today in 73 ayat, was it
always like that?
Those of us who were here last week,
did Surah Al-Ahzab always have 73 ayat?
No.
At first when it was revealed, remember we
mentioned Abu Bakr and many of the other
companions said when the prophet Ali Sallallahu Alaihi
Wasallam first received Surah Al-Ahzab, they said
that it was equal to or even longer
than Surah Al-Baqarah.
Surah Al-Baqarah has 280 plus ayat.
It's the longest Surah of the Quran.
When it first came down and the prophet
Sallallahu Alaihi Wasallam is teaching the Surah to
his companions, it was equal to or longer
than the longest Surah.
And as time went on, gradually Allah Subh
'anaHu Wa Ta-A'la removed some of
these ayat and basically condensed it to what
we see today, 73 ayat.
In Arabic, we call this Nasik and Mansukh.
Like some ayat have been replaced or abrogated
and whatever is mentioned in one Surah, now
there's a new ruling that came down and
it's founded another Surah.
The Quran does this all the time.
So it would keep ayat that present an
old ruling on an issue, but then that
ruling now has changed and here's the new
ruling now and it's mentioned in context in
another Surah.
The question that people always ask, students always
ask when they hear that is, what's the
point of leaving the old verses then?
Why are they still in the Quran?
Why not just remove them altogether?
What is your response to that?
What do you think?
We have lots of verses like that.
What do you think?
Anybody have any thoughts on that?
Why leave verses that we, in essence, we
can't even practice them.
They're just there.
What do you think?
Okay, show you how the Quran itself evolves.
Do you also learn, are you able to
appreciate the present day context of things by
understanding what it used to be in the
past?
So Ramadan, everybody understand what fasting used to
be like before Ramadan?
It was impossible.
If you fell asleep within the hours during
the day of fast, if you fell asleep,
your whole fast was nullified.
If you fell asleep during the iftar, not
only is it nullified, but you have to
make up the entire day as well.
Then there are a whole bunch of other
things that would break the fast.
And if you nullified your fast, this is
what I thought was impossible.
I couldn't imagine us practicing this today.
There was a third phase that fasting went
through before it was abrogated and changed to
what we know today.
If you fell asleep during the iftar time,
during iftar time, you fell asleep.
You would have to remain fasting until the
following days iftar before you can break.
So you're basically fasting two days straight before
you can have, and you've got to force
yourself.
Hopefully you don't collapse because you're malnourished and
you're starving, that you have to stay awake
until the following day when sunset happens, and
then you can have something to eat.
And you were not allowed to sleep after
you had iftar.
You had to stay awake until the fajr
time, have suhoor, and then continue.
Then you can go and take a rest
after that.
Really bizarre, all of that's been abrogated.
So you see, we have this history, and
Allah does this.
And one of the most common reasons why
is that when you understand where you came
from, what life used to be like, then
you can appreciate the ease that Allah Subh
'anaHu Wa Ta-A'la gave us today.
Do Muslims still complain about fasting today?
That it's 17 hours, 16, do Muslims still
do that?
Oh, absolutely.
And you know what Allah Subh'anaHu Wa
Ta-A'la said in return for those
who do that?
Yuridu Allahu bikumu al yusr, wala yuridu bikumu
al usr.
In the verses that talk about everything with
Ramadan.
Allah says, I only wanted things to be
easy for you, and I didn't want things
to be difficult for you.
So that's why fasting in Ramadan is so
easy.
But try fasting outside of Ramadan just one
day.
It's almost impossible, right?
Okay, let's continue here.
After Badr, a man amongst the mushrikun, so
this is the example that I shared with
you.
And you see, this was the man, Abu
Ma'mar is his name, but his name is
not really important, but he goes, I never
realized that one was missing.
And when he responds, if he had two
hearts, and if he had two hearts, he
would have known the lesson was complete and
he understood his situation.
So meaning, you can never have two belief
systems.
So here's the third meaning of, that Allah
has not given you two hearts.
This is the most common explanation of this
ayah, is what's in bold letters here.
You can never have two belief systems with
Allah.
You either completely submit or you don't.
You see this, this is a principle in
aqidah, and even usul fiqh as well.
You have to be 100% in, or
you're not.
So this creates a lot of problems for
the Muslims who sort of practice some things
and not others.
So let's go back to the salah example,
because it's one of the most common ones,
right?
Do all Muslims pray?
No, not all Muslims pray.
Do all Muslims know that they should pray?
Yeah, most Muslims, if not all of them
know that they are obligated to do some
form of prayer every single day, consistently.
Why is it, or does anybody know what
one of the reasons Quran tells us why
someone wouldn't pray?
It gives us many, but one reason that
you know of why someone who knows they
should pray and chooses not to, or they're
just really lazy about it.
Falasadaqa wala salla, wala kin kathaba watawalla.
This is in reference to somebody.
The first, first problem, if somebody is struggling
to just pray and do that consistently, their
heart is not fully convinced that Islam is
the ultimate truth.
That's really scary.
Falasadaqa, so they didn't believe fully and completely
believe in this truth of Islam.
And as a result, listen to the ayah.
Falasadaqa, immediately after, wala salla, and they didn't
pray.
So that came immediately after.
They could not recognize that this way of
life was the ultimate truth.
And the first place in their belief, they
saw the results of that was in their
prayer.
It's either they stopped praying or they prayed
sometimes, or they prayed, but not really, right?
They prayed, but not really.
So this is the most common tafsir that
you will find with respect to this, that
the two hearts is referring more towards your
belief, or what we say in Arabic, your
aqidah, with Allah Subh'anaHu Wa Ta-A
'la.
So you cannot be somewhat in, Allah tells
us in another surah, udkhulu fissilmi kaafa.
So enter this path completely, wholeheartedly, kaafa, without
any regrets, without turning back at all.
I would even add that that is a
lifelong journey.
You have to work at keeping yourself completely,
100% devoted into Islam.
You have to keep working at that every
single day for your entire life.
And that is one of the wisdoms why
we pray five times a day.
One of the wisdoms why we do that
is to reinforce our belief system in Allah.
Because every single day, the moment you miss
a prayer, and I'm sure all of us,
including myself, we've all experienced this at some
point.
You know, when you're like, when you missed
a salah, you're stuck in traffic or something,
and you couldn't pull over and pray, and
you're looking at the time like, oh my
God, Maghrib is going now, and I still
couldn't get, and you start getting anxious, and
you can't like sit, and you can't concentrate
on nothing until that prayer is done.
That is one great, sure sign that you
believe in this, as Islam is the truth.
You're on the right path, bismillah, right?
So today, this is not as simple.
This ayah exposes the hypocrites and their hypocrisy.
So in context, in Medina, this ayah helps
to sort of make that known and prevalent.
The heart harbors feelings, memories, beliefs, no other
part of the human can harbor.
This is how Allah Subh'anaHu Wa Ta
-A'la created it.
What do you guys think about that statement?
The heart is home to feelings, memories, emotions,
beliefs.
Nothing else in our body can do that
except the heart.
Yeah.
Let me ask you a question.
Why is the heart referred to as qalb?
Why is it called qalb?
Does anybody know?
So remember this, okay?
The word qalb comes from the verb qaf
lamba, qalaba.
Qalaba means something, look at my hand, it
goes like this.
It's constantly moving back and forth and it
won't stop.
You stop it, it's dead.
That's in qalaba or qalaba.
It's constantly moving back and forth.
So it's in reference to the heart is
constantly beating, right?
So it's given this name because it's constantly
beating.
Okay.
Another name for the heart in Quran is
fu'ad.
Fu'ad.
And fu'ad is really in reference to
your feelings, your emotions, your belief in Allah
subhanahu wa ta'ala.
So this is why you probably hear some
Muslims will say, yeah, I have problems practicing
the religion, but I love Islam and I
love Allah.
What they're saying to you is what's called
fu'ad.
So that's the fu'ad, that's the part
of the heart that is focused just on
feelings and emotions, whether they're good feelings or
not, right?
And we don't have to talk about love
because everybody today will always reference to the
heart and associate the heart with love.
Like I love, and they will always do
this naturally.
And that is in the fitrah of how
Allah created us.
We know common sense that it's in our
heart, our intentions and our feelings.
Okay.
So we already talked about this, that it
can also reference feelings between a husband and
wife, nor does he regard your wives as
unlover for you, like your real mothers, even
if you say there are.
So this is the, let me go back
to the ayah.
wa ma ja'ala azwajakumul la'i tazahiruna
minhuna ummahatikum Nor does he regard your wives
as unlover for you, like your real mothers.
Does anybody know what this is about?
Even if you say they are, this is
in reference to a really shameful practice that
people used to do before Islam, but even
in the early days of Islam.
When a husband wanted to divorce his wife,
he would say, you are like my mother's
back.
In other words, my mother, I can't marry
her.
So she turns her back and walks away
from me.
So you now are like my mother's back.
In other words, I can't be married to
you anymore.
And that's how they used to divorce before
these laws were sent down.
And although that phrase is no longer used,
the Prophet Ali Sallallahu Alaihi Wasallam came and
abolished the actual statement itself.
You're not allowed to say anything, anything remotely
close or similar to that phrase.
It's wrong, it's shameful, it's bad etiquettes.
It's just an awful thing to say.
So what scholars did is they said that
even if you don't use the same set
of words, but you still divorce and say
awful, mean, hurtful things to her, it's the
same ruling in the sight of Allah.
It will still count, but potentially punishable on
him for doing that.
Do you all know that when a divorce
happens, that the sunnah is to get her
a gift?
A goodbye gift.
Now, can you imagine doing that today?
Listen, before I see you in court, I
just want you to have this gift, okay?
My lawyer will get in contact with you.
Just imagine how, because this comes from Surah
Al-Baqarah.
So just remember, Surah Al-Baqarah started the
conversation of, started the rulings of divorce, and
Surah Talaq completed it.
So half of the rulings of divorce is
in Surah Al-Baqarah, and the rest of
it, the waiting period and all of that,
is found in Surah Talaq itself.
So Surah Al-Baqarah, Allah tells us, wa
tafriqum bil ihsan, that you separate from each
other, but you've got to do it in
a polite and religious and righteous way.
It cannot be done out of hate and
animosity and all of those things.
And I know me saying that it sounds
really foreign in this day and age, but
it's just goes to show one of the
many things of the reality of Islam, as
opposed to what happens in the world today.
So this particular phrase is, so make sure
you note this, this word tazaharon, it comes
from a word zihar.
Look, it's right here at the bottom, tazaharon.
This is a phrase that is used in
war.
It's also the name of the statement that
a husband used to say to his wife,
you are like my mother's back, right?
So that statement is called zihar.
So zihar is a term that is used
now more commonly in war.
And it's in reference to how you want
to respond and what sort of impression or
image or action you're going to show to
the opposition.
You had something?
Yeah.
No, no, no.
No, we're gonna do a whole section on
names in a moment, but no.
So if you just by chance or by
habit, sort of nicknames you kind of throw
back at each other, mom, dad, husband called
each other those terms, that's absolutely fine.
Because this here requires for it to mean
anything, it requires a very, very clear intention
behind it, right?
And by the way, if anything like this,
if you ever hear of somebody doing this,
saying this statement to their wife, does the
divorce count or not?
That's the billion dollar question.
The ulama, they split on this issue, whether
it counts or not.
And the vast majority is that it does
count, even if you're just joking about it.
The Prophet, peace be upon him, told us
that even if you're joking about divorce, it
will still count.
So if a husband and wife just sitting
watching TV, like, oh, imagine I divorced you,
like, you know, that couple on TV.
Like, if I just said, hey, I divorced
you.
You gotta be very careful with statements like
that.
Those are things you can't throw around even
jokingly.
Prophet, peace be upon him, says, even if
you joke about it, it counts.
So be very cautious about those kinds of
things.
Because again, the society we live in today
doesn't really take those things very serious.
Nor does he regard your adopted children as
your real children.
Okay.
Just make sure we, I said Allah for
you, like, even though you say, okay.
Nor does he regard, so this is the
next part of the ayah.
Let me just show you the Arabic.
Wama ja'ala, oops, what am I doing
here?
There we go.
Wama ja'ala adi'iya'akum abana'akum,
right here.
Nor does he regard your adopted children as
your real children.
So going back to the Prophet, peace be
upon him, Zayd is living with him.
Who did we say Zayd was?
An adopted son.
Okay.
So Zayd is an adopted son.
You tell me, without even looking at this
ayah, is it safe to assume the Prophet,
peace be upon him, would treat Zayd like
his own son?
Without knowing anything about Zayd, but you know
everything about the Prophet, it's safe to assume
he would do that?
Yeah, absolutely.
So the Prophet, peace be upon him, used
to treat and call Zayd like his own
son.
This was allowed before this ayah was sent,
is that you were allowed to use these
phrases and you were allowed to live with
your adopted child and treat them like they
were your actual child.
There's a difference between caring for them as
your actual child and interacting and treating and
living and growing together as your actual child.
This ayah is in reference to you adopting
a child and treating and telling and ingraining
into their minds and into their hearts.
Forget about your real parents.
I'm your mother, I'm your father.
That's not allowed in Islam, even till this
day, because it's a very clear and explicit
ruling.
If you ever adopt a child, you can
never, ever, you're never allowed to give the
impression that this child is 100% yours.
You'll be responsible and you're required to nurture
them and care for them and provide, just
like your own children.
But once this child reaches a stage in
their life where they start asking questions and
even if they don't, you as the parent
are required to have this conversation with them
at some point.
You've seen those shows, now they make TV
shows about this stuff where the child grows
up and I just realized, I saw my
birth certificate and not even my mom's name
is on it, somebody else.
I need to go find them.
They create a whole big scene.
Everybody's crying at the end.
I'm your real mom and so on.
So Islam takes care of that from the
very beginning, the first moment that's possible once
the child is mature.
And it should be also, we should all
understand and it's obvious, because at the end
of the day, no matter what you provide
for this individual, birthright is priority in the
sight of Allah, okay?
Giving birth to this child cannot just be
thrown out the window because that person couldn't
take care of this child.
That will be a separate issue that's dealt
with on its own.
So this ayah came down to remind the
Prophet, alayhi salatu wasalam, to no longer make
this reference.
And then also, one last thing, the Meccans
and as well as in Medina, this was
the culture then, that if you had an
adopted child, you always refer to this child
as your own.
So that had to stop and this was
what they would follow.
Next problem.
Here's the problem with this.
When the munafiqun heard, so as time went
on, remember we mentioned that Zayd and Zaynab,
their marriage broke, right?
They separated.
And Zaynab was devastated by this.
So later, some time passes by and the
Prophet, alayhi salatu wasalam, marries her.
When the munafiqun saw that, we have a
lot of this in our own communities these
days, right?
We have a lot of this.
When the munafiqun saw that, what was the
rumor that they spread all across Medina?
Muhammad married his, sorry, yeah, he married his,
well, they would say he married his son's
wife.
Like this, that's how they would phrase it.
And the rumor went everywhere.
That's the first ayah, that's what it was
about.
Ittaqila wala tuta'il kathireena walmunafiqun.
So just have taqwa of Allah and don't
follow or listen to what the munafiqun and
the disbelievers.
Quick question.
Do you notice that munafiq and disbelievers are
always linked together?
Because they're, in a sense, they're both one
and one.
Because a munafiq is someone who is on
the outside one thing and the opposite inside,
right?
It's almost like a disbeliever.
Because kafir or kufr is you bury the
true belief in you and you live life
on something else.
The definition is very similar between them.
So constantly these two terms are coined together
in various ayat.
So munafiqun started spreading all of this, all
throughout Medina.
And it became a huge problem.
Why?
Why did this become a problem?
Why can't just people be like, oh, it's
just a rumor, it's not true, and just
get on with life.
It's against the Prophet, Aleyhissalatu wassalam.
Okay, anything else?
Yeah, it's just because of who he is.
You know when your leader is insulted and
their reputation is attacked, it doesn't hurt just
the leader.
It also, there's aspects of that pain that
trickles down to the followers.
Because they now stand and they wait to
see how strong is the leader, what is
he going to do next?
And although rumors had happened with him all
the time, the Prophet, Aleyhissalatu wassalam, always, always
was deeply, deeply saddened when people talked about
him.
And they were wrong.
When people spread these kinds of rumors about
him or regarding his family.
Surah An-Nur, those of you that study
with me, the first page was about what?
It was the rumor against his wife Aisha,
radiyallahu anha.
So he, even though that we're taught, try
not to take these things personally, they still
hurt.
And nobody can exempt themselves from feeling that
pain.
This is a man who is trying his
best to be rahmatul lil'alamin, to be
a mercy to all mankind.
And this group now in a corner somewhere
just started to take this scenario and turn
it into something really awful.
There were members amongst him that started questioning
his leadership as a result of these rumors.
Okay, and now you'll see as we continue
with this story how the Prophet, Aleyhissalatu wassalam,
handles these kinds of things.
So with this ayah, you can call anybody
your son, doesn't mean they are.
Cultures around the world regard anyone like family
and that family is family.
So these are just some of the things
I put here for us to really sort
of understand that it's not restricted to just
one particular scenario.
This is a culture that people do all
the time.
And if you do it just casually, you
don't really mean it, it's out of kindness.
I mean, I have like, I don't know,
30, 40 mothers around the world, right?
Yeah, you're like my son, yeah, you're like
my son.
And you just take it for what it
is, right?
It's somebody telling you this out of respect
and kindness and so on.
As long as you keep it that way,
there's no issue.
They are only your baseless assertions.
That's the last part of the ayah here.
dhalikum qawlukum bi-afwahikum.
So one of the ways that the Quran
teaches us how to deal with rumors is
this ayah.
You see what Allah says?
These are just kalam, and that's just talk.
They got no truth, nothing on them.
So what is the Quran indirectly saying when
Allah highlights?
That's just talk.
That's just useless, baseless talk they're saying.
So what is Allah indirectly teaching the Prophet
Ali Sallallahu Alaihi Wasallam in terms of dealing
with these rumors?
Just ignore.
Is this part of the ayah a separate
verse by itself?
No, it's a small portion of a much
longer verse.
So what Allah is indirectly teaching us, try
your best not to dwell on these rumors.
People will always talk.
No matter, you're the Prophet of Allah, and
they're still talking about you in the most
awful way.
So any other leader, any other president, imam,
scholar, doesn't matter.
What you have to do, the first thing
as a person of faith is try your
very best to just push it aside.
That's just kalam people are gonna talk about,
and they'll be accountable for that.
Wallahu yaqulu alhaq wa huwa yahdi al-sabeel.
But Allah declares the truth, and He alone
guides to the right way.
What do you think is the message here?
Link the last part of the ayah to
the subject now of these rumors being spread.
Link this as part of the solution.
What is Allah really saying to the Prophet,
alayhi salatu wassalam, with this conclusion here?
Allah declares the truth.
No matter what you all say about me,
Allah knows the truth.
Don't we do that?
We say that all the time.
You know, Allah is a witness, I'm not
the way you describe it.
That didn't happen between me and her.
That didn't happen the way you're saying, the
way you think.
Allah knows the truth.
We hear this all the time.
Yeah, that's part of an ayah now of
the Quran.
Wa huwa yahdi al-sabeel.
And He is going to guide you on
the right and most blessed path.
Just talking, nothing more.
Okay.
What Allah declares the truth, and you all
guys, okay.
U'du'uhum li aba'ihim huwa aqasatu Ê¿ind
Allah.
Let your adopted children keep their family names.
U'du'uhum, so leave them.
Li aba'ihim.
When you make reference to the children and
their names, who are you referencing this to?
Is it like Muhammad or Yusuf, son of,
or, and then the father?
Or do you put the mother's name?
Whose name goes there?
The father.
Why?
I mean, you're right, but let's just understand
why.
Why does he get to like, have his
name linked to my child?
I gave birth to this child.
Doesn't that count for something?
So what is your response to that?
I think I said the mother is the
mother, you can't like, you can't have a
father.
Yeah, that's exactly it.
You can always replace a father, all right?
So understanding by name who that father is,
is critical.
You can never replace the mother.
There's only one person that will birth that
child.
So whether you know the name of her
or not, her lineage to this child is
100% automatically preserved in history forever.
It will never change.
So this is more of a think about
when you say son of, and then you
put the father's name, think of it this
way, that it's kind of your official label
or announcement to the world, this is who
the father of this child is.
The mother doesn't have to do that.
She doesn't need to announce anything.
Because no matter what they dig through this
child's history, it will always come back to
one mother, okay?
Asiya radiallahu anha, see she has Musa alayhi
salam, but the mother, biological mother, is never
exempted or left out in his journey from
when he was a baby to prophethood.
She's always part of that journey.
Remember after like a day or so, when
Asiya found him, then she had to return,
find the mother and the mother had to
sit there and nurse Musa alayhi salam to
calm him down.
He was crying for hours and hours and
hours until, and Allah Subh'anaHu Wa Ta
-A'la did that just to calm her
heart down.
She was missing him.
The point is, even the best and the
most powerful Asiya, the wife of the most
powerful individual at the time, still had to
go back and retrace the step.
Where is the mother of this child?
We need to go find her.
Okay, without even knowing her name.
So, let your adopted children keep their families.
Okay, khayr.
Let's see where this is gonna go.
That is more just in the sight of
Allah.
Huwa aqsatu aindallah.
Aqsat here is one of the most common
words in the Quran to describe justice, fairness.
But if you do not know their father's
name, then they are simply your fellow believers
and close associates.
So you see, if you don't know what
the father is, what's his name, can't find
him, don't know where he is.
Fa ikhwanukum fid-dini wa maw'alikum.
They are like your brothers in faith.
They are like your brothers in faith.
That's it.
So, what is the closest thing to us
after our family?
Who is the closest to us after our
family?
So after our parents, children, cousins, relatives, who
comes after immediately in terms of closeness to
us?
All of you, all of us, our brothers
and sisters in faith.
You're right there right after our family.
Like that's enormous because the Madinese didn't have
this kind of relationship.
Now it's become official.
Omar, now we're gonna talk about names, okay?
I wanted to throw this in here because
I think it was important when we're talking
about names and titles and things like that,
that we should just sort of go into
a side discussion on not just choosing names
and names in general.
So here's a couple of things that I
want to share with you, I think is
important for us, just so you get a
complete picture on this subject.
A side point is that we're talking a
lot about adoption, but the reality is that
most of us here in this part of
the world don't have the experience of the
adoption process or it may never even think
about that in our lifetime.
I'm just talking about this part of the
world.
It's not a common thing.
So that's why you're never gonna hear a
khutba about adoption.
You might take a class about it or
something, but it's not something as prevalent as
when it comes to titles and names.
So let's just try to keep on the
same page in terms of what this surah
teaches us about names and choosing titles.
Omar, had the same name before he was
Muslim until after he was Muslim.
Salman, he's named after a fire worshiper pre
-Islam until after Islam, he still kept the
same name.
What's your Islamic name?
You need to get one.
This is a phrase that a lot of
people use today.
So when somebody becomes a Muslim, what's the
first thing we end up telling them?
Oh my God, you gotta choose a Muslim
name.
And if they don't, and you're like, yeah,
hi, my name is, I don't know.
My name is Christina.
My name is, I don't know, Charles.
Charles, astaghfirullah.
Can't call you brother Charles.
What kind of thing is that?
So let's make one thing very clear.
What's the ruling on having those kinds of
names?
If your name is Samantha, Jennifer, Charles, Bob,
whatever, what's the ruling on keeping those names?
It's 100% okay.
There's no such thing as a blessed name.
There are names that have amazing, like beautiful
meanings to them.
There are names the Prophet Ali Sallallahu Alaihi
Wasallam loved.
We all know one of them.
What is one of the names that he
loved the most?
Abdullah.
Yeah, Abdullah, most beloved name to the Prophet
Ali Sallallahu Alaihi Wasallam.
The Hadith never says, name your child this
name because I love it.
He just says, this is my favorite name.
And that's a good enough reason to try
and use that name when you have a
son.
That's a good enough reason.
But technically, you're not more blessed and gaining
more rewards from Allah because your name now
is Abdullah.
We know Abdullahs that are sitting like, have
done the worst of the worst, have done
the most awful things, have not lived up
to that name.
And you know, the Arabs, they have a
saying amongst themself, yu'arafu shakhsiyati bi ismihi.
Like you understand somebody, you get an insight
in somebody's personality and their qualities about them
based on their name.
You know, when I read this statement, that's
the first time I fell in love with
my name.
I used to hate my name.
I wanted to change it to Mustafa.
Yeah, before I went to this university, I
wanted to be Mustafa.
I don't know if Lion King had anything
to do with it, Mufasa or Mustafa, I
was like, okay, something like that.
But when I started to learn that your
name really does tell something or it's linked
to something about you, and not every single
name is like that, but most, especially if
you choose an Arabic name, it's almost always,
because every name can be linked back to
a root word that's linked back to a
linguistic definition, and, and, and, and, and, you'll
always link to something, something meaningful.
So when I read the true meaning, I
understood what Musleh meant and the difference between
Musleh and Saleh, then I was like, okay,
this is my name, inshallah.
This is the name I wanna live up
to.
So the first thing that I wanted to
be very clear, if you ever come across
any brother or sister that still carries a
non-Islamic or Muslim name, that is 100
% perfectly okay.
There is no narration indicating the superiority of
any particular name.
So the default ruling, all names are permissible.
Okay?
The only time a name becomes impermissible is
when there's obvious evidence to declare that that
name is wrong.
And you'll see, like, somebody names, I mean,
hopefully nobody's ever done it, but somebody names
himself like Shaytan.
It's my brother, Iblis, like some kind of,
you know, thing like that.
Those are names, obviously, that are inappropriate, right?
So the ruling is not allowed.
So that brings me to this point.
The ruling is not allowed if it's proven
that they are not, right?
The Prophet, peace be upon him, changed the
names of some of the companions he felt
carried an inappropriate name.
There's a few narrations like that.
The Prophet, peace be upon him, did not
choose the names of his children.
This is really important because of a religious
reason.
He didn't.
So Um Kulthum, Fatima, all of these names
was not because it was linked to something.
These are just names the Prophet, peace be
upon him, loved.
Okay?
All names are bubah.
Yeah?
Say it again?
Say it again?
Did he have his children before Islam?
No, no, no.
Yeah, but this legislation definitely came after, much
later in his prophethood, right?
As an official ruling that, you know, you
cannot have certain names are haram and that
certain names are encouraged and then certain names
he loves.
But despite how you categorize all of these
names at the end of the day, it
never indicates to anybody at any moment.
The reason why I'm really saying this point
is it happens so often when somebody, when
you tell somebody your name, you're like, my
name is Muhammad.
Oh, mashallah, Muhammad, inshallah, you're going to follow
Muhammad.
And they start like really putting you on
the spot, not knowing that, listen, my name's
Muhammad, but I never really prayed Fajr, ever.
I'm still working on that, right?
So it's kind of like it works both
ways.
On the one side, it's hard to live
up to some of the meanings of these
names, but at the same time, it's kind
of like this naive response that some people
have when they hear a particular name.
Like, I'm born in Medina.
Do you know, instead of way up to
go through, you're born in Medina?
You were living right beside the grave?
That's it, your neighbor is the Prophet, and
you're like, listen, relax, man.
We were in like a poor little corner
somewhere in Medina.
So this kind of response and this culture
that's formed around simply because of birthright or
title or names, this is what we want
to try and highlight, and that's what this
surah eradicates.
Like it throws all of that out the
window.
So this is why I put them in
point form notes, because each of these lessons
come from the same surah.
All names are mubah unless there's a particular
proof indicating that it's forbidden or recommended.
The meaning of the name must be acceptable
religiously, linguistically, and culturally.
So how?
Religiously, certain names in the shariah says it's
bad.
So for example, Iblis or La'na or
Qarun or Firaun or Haman, and so on.
So religiously, these names become haram immediately, right?
Not because of their meaning, not because of
linguistic, not because of culture, none of that.
All of that's out the window.
The Quran already makes this clear, specifically names
like this.
When it comes to linguistic, Umar forbade the
name Asiya because it literally meant this, sinner
or wrongdoer.
But culturally, it doesn't take on this definition.
So technically, because of this, this name was
considered okay, and it was acceptable.
But if you dug into the Arabic, let
me give you another example.
Anybody, everybody know what my last name is?
Khan.
Do you know what my name means in
Arabic?
When I'm sitting in a classroom at the
University of Medina, the professor calls up me,
Musleh Khan.
Hey, he's looking, where's Musleh Khan?
And he looks at me, I seek refuge
in Allah from the devil.
Khan?
Because Khan literally means the one who deceives.
A con man.
That's what Khan means in Arabic.
So here I am carrying Musleh, and attached
to this now is Khan.
So when they hear Khan numerous, endless amount
of times, I have to explain where this
name came from.
And it means something completely different in Urdu,
which is Khan, where the name originally comes
from.
So yeah, so they always like, why you
have this name Khan?
I even had one professor really drilled it
in my head to change my last name.
And he's like, you're born here in Saudi,
let's go to the ministry.
We can get this done legally right now.
And I'm like, no, it may mean one
thing for you, but for us it doesn't.
Like the culture is, this is a very
famous name.
So this is really like relevant and important
to keep in mind when it comes to
culturally that some names in English are fine,
but in Arabic, they're not recommended.
So somebody's name is Christian, right?
So in English, that's perfectly okay.
But now if when you're dealing with other
Muslims, it's kind of like a scenario that
you don't wanna be in each and every
time having to explain yourself.
So this is where scholars say that if
you can or want to, you should try
to get a better name than this.
The same thing with Ramadan.
In English, Ramadan, everybody knows the month of
fasting, they can make reference to something great.
But in Islam, these are names that are
highly disliked to use, yeah, to call some
Ramadan, even names like Iman or Jannah.
These are names that are not haram, but
they're discouraged because then you'll be like, oh
my God, Iman, she's the worst ever.
So you see the phrase?
Scholars pay attention very meticulously to these kind
of sentences and words that you use day
after day.
So when you have a beautiful word placed
in a sentence that means something awful, it's
just like to get away from all of
that.
And just to keep the name always into
something pleasant and something blessed, like with a
good meaning behind it.
So once again, don't think that these names
are haram or wrong.
Therefore, we have to make sure we know
what the name means before we choose it.
It is disliked to give a name that
is self-praising.
What's an example of that?
What's an example of a name that, as
soon as you hear it, it's like, it
almost kind of puts you in a, well,
maybe you're not for the person who carries
the name, but to others, you're like, oh,
your name is that?
What's an example of that?
Azim.
Hmm?
Azim.
Yeah, Azim, or my name is Mashallah.
Yeah, so that would be strictly haram, right?
Yes.
And our culture, that's a very popular name.
Oh, Ala, yes, that's a different, it sounded
like you were saying Allah, so yeah.
No, Ala is perfectly fine.
Yeah.
Jannah is a very popular, I know some
people who carry that name.
Like I said, it's not haram, but it's
just, those are the kinds of names that
are just discouraged, try to get a different,
but if you do, don't have to go
change your birth certificate, you don't have to
do none of that, inshallah, leave it as
is.
Yeah.
Yeah.
Yeah.
Because the culture shifted where nobody thinks of
Asiyah that way.
I can, you know, for sure, most of
you have heard Asiyah taking on that meaning
for the first time, right?
That's why the culture is paid attention to
in Islam.
It's a big deal.
Let me throw another example to you that
has nothing to do with this.
Everybody knows what Hinnah is?
You know the Hinnah?
Hinnah.
Eid day, all the sisters know what Hinnah
is, right?
So you got all those nice design, whatever,
right?
Do you know that prior to Hinnah being
part of Islamic culture, for about 5,000
years, the Hindus would use Hinnah as part
of their devotion to worshiping the sun.
So if you wore Hinnah, it immediately would
let everyone know who that true entity or
deity that you worshiped was the sun.
That was your God.
Nobody thinks about worshiping the sun when they
put on Hinnah these days.
Why?
Because as time, I can see the shockness
in some of your video.
I have a whole bag of fresh Hinnah
at home.
It's completely fine.
You see, the culture shifted all of that.
And then on top of that, the Prophet,
peace be upon him, himself used Hinnah.
Companions used Hinnah.
So you see, when you look back and
you start digging deep, you'll be surprised a
lot of things that are perfectly normal now,
what they first began, what their history is.
So Asiya and Hinnah and all these other
things, don't be surprised.
But rest assured that inshallah, you know, because
of how people understand these names today, that
they're perfectly okay.
It has an indication in it that makes
a person special and higher than others.
It is not haram, but recommended, but not
recommended.
Jabir ibn Abdullah reported that the Prophet, peace
be upon him, decided to forbid names like
Ya'la, Baraka, Aflah, Yasar, and Nafir, because
of these names.
Now, this hadith, this hadith, these names here,
when we say forbid, he did not make
it haram.
This hadith, when we say forbid, scholars explain,
it did not mean that it was haram,
but it was highly, highly discouraged.
Okay, it was discouraged because why?
You gotta understand, Arabs and Ahlul Lughah, the
people of the Arabic language, this is how
they get to know and understand you, is
by your name and where you're from.
That's why when you meet Arabs for the
first time, they'll ask you, oh, what's your
name?
Oh, Musa, Menaina, and where are you from?
And then you'll say, actually, I'm from Canada,
but I was born in Saudi.
No, no, no, no, no, no.
What is your origin?
So I have to go back 300 years,
and you're like, I don't know, I think
my great-great-grandfather was from India somewhere,
I don't know.
And it's like, oh, so you're Indian.
And that's how they do it.
Yeah, it's very common.
So that's why you see names like this.
That's why you see Hadith like this.
It's because it goes back to how the
culture perceives these titles and names, okay?
When is naming a child necessary?
So let's just go through a couple of
these questions and move on.
When is naming a child necessary?
So let's go back right from the beginning.
Child is born.
When should you give that child a name?
In Islam, how many days are you?
Seven.
Does that mean that if you don't name
the child before the seventh day, you've done
something wrong?
Sinful?
So why the seventh day?
The Prophet, peace be upon him, encouraged it.
And if you do it, so what if
you have a name already, even before the
child was born?
You've already made up your mind on a
name.
Is that okay?
Yeah, 100%.
However, if you choose to delay making that
name official and wait until the seventh day,
that is certainly more beloved to Allah because
you're trying to do something just like the
Prophet, peace be upon him, and that is
always blessed.
You're always being rewarded for that.
So even if you have a name already,
but you just intentionally wait to make it
official on the seventh day, that is perfectly
okay.
Can a name be changed later?
So some time goes by.
Even now, can you just change your name?
So let's just say, I didn't like Mustahana
really.
My heart is stuck on Mustafa.
So can I go ahead and just change
it for absolutely no reason?
Yeah, you can do that.
Yeah, I mean, you're gonna have to deal
with it.
Yeah, you deal with all the logistics, but
check this out.
Only the first name.
Last name, you don't touch.
I cannot find one opinion that allows for
anybody, marriage, no marriage, unless you have a
real, real good, solid reason why the last
name needs to be changed, all right?
So there has to be something very serious.
A long time ago, I'd watch these documentaries
of the Holocaust and how when Germany and
Poland and all of that, when Nazis came
in and took all the Jews away and
brought them out of their homes, this was
actually something that a lot of them did
just so that they would not be targeted
and imprisoned or sent to concentration camps, is
that they would try their best to change
both the first and last name, right?
Because they all have, yeah.
So there you go, right?
So that is definitely a good reason to
want to go through the legal system and
change your entire name completely.
But only the first name in the Sharia
that allows you to do that.
There's a culture as well, when you get
married, you always take whose name?
What's the ruling on that?
So she takes her husband's last name.
Yeah.
That is not allowed Islamically.
Like that is completely haram to do that.
But, however, however, what's done is done, you
know?
I have to say it to you just
because, you know, it's my responsibility to do
that, but there is absolutely no reason culturally
or not to do that.
So moving forward, try and make sure that,
you know, when you have children that are
gonna get married, for them to understand that
as well, okay?
But yeah, you're absolutely right.
You mentioned it's a cultural thing.
That's all it is and ever was, okay?
There's no ayah or hadith that tells you
when you get married, you gotta change your
name.
There is no blame on you for what
you do by mistake.
So here we are talking about these titles
and name.
This is the next part of the verse.
There is no blame on you.
So Allah says here, wa laisa alaykum junahum
fima akhta'atum bih wala kimma ta'amadat
qulubukum wa kana allahu ghafoora rahima So there
is no blame on you for what you
do by mistake, but only for what you
do intentionally.
You see the word intentionally?
Intention in Arabic is what?
My niyah, right?
Niyah.
That's not what's mentioned in the ayah.
What's mentioned in the ayah is hearts.
wa la kimma ta'amadat qulubukum, qalbun.
See what, how Quran, how it basically knocks
two birds with one stone kind of thing,
right?
We know the intention comes from where?
From the heart.
And at the same time, your emotions and
your feelings all together.
So your intention was to do the right
thing, but it didn't happen.
And so I feel awful, but my intention
was right.
So Allah takes care of that feeling as
well.
It's like, listen, don't let your heart suffer
for your mistake.
Your intention, fine.
You had a good intention, it didn't work
out that way, but don't let your heart
suffer for that.
Meaning the emotions and the feelings you have
also matter in the sight of Allah.
Like Allah is paying attention to that because
of their word, qulubun, qalbun is used, and
it carries the meaning of both the heart
and the intention as well, which I think
is just very beautiful.
wa kan allahu ghafooro rahima.
And Allah was always forgiving and exceptionally merciful.
Quick question, students.
You know, every time we come across things
that we have studied in the past that
are important, I'll just like, you know, it's
nothing to do with the surah, but I'll
throw it out, especially for the new students
that are here, when Allah is all forgiving
and most merciful.
You hear this ayah quite a bit in
allahu ghafooro rahima.
Allahu ghafooro rahima.
wa kan allahu ghafooro rahima.
Ghafoor means what?
Ghafoor, forgiveness.
Rahim means what?
Ghafoor, the way that it's written, okay?
If you were to scale this word, ghafoor,
it actually is focusing on something very specific
about forgiveness.
Rahim, the way that the word is structured,
is focusing on something very specific when it
comes to mercy.
Ghafoor, remember this, when Allah says he's always
forgiving, ghafoor, linguistically, the breakdown of this word,
is telling us Allah is always and consistently
with us and willing to forgive and he
will never get tired of forgiving.
You can say ghafoor, you can say ghafran,
you can say maghfir, you can say ghafir,
you can say ghafor, there's so many forms
of the same word.
Ghafoor means that Allah will constantly do this
for you as long as you turn to
him.
You know how hopeful that is for the
sinner that's constantly falling into the same mistake
each and every time?
They will lose sight that Allah is ghafoor
and they will think that Allah is only
ghafir, he'll only forgive you this one time.
So ghafoor, Allah is always forgiving.
Rahim is my favorite part of this whole
conclusion, right?
And that is, rahim is when Allah Subh
'anaHu Wa Ta-A'la does two things.
He will give you a mercy in return
that is exceptional to you, that you thought
you would never have or deserve.
You didn't ask for mercy, but Allah will
give it to you because Allah always sees
you turning to him for forgiveness.
So because you constantly have that connection of
forgiveness with him, now you get a bonus
and the bonus is you have Allah's mercy.
Everybody understand what mercy is, right?
When we say mercy, think of it as
tolerance.
Allah will tolerate you no matter how much
you mess up, Allah will keep on listening
to you as long as you turn to
him sincerely.
Because it's easy for us to get fed
up with each other when somebody makes a
mistake over and over, we can just say,
you know what, forget you, you're not taking
this serious.
But for Allah is like, listen, not only
am I happy you keep coming back to
me, but in addition to that, because you're
so disciplined, I'm gonna give you a bonus,
something you didn't even ask for, and that's
mercy.
There's a second opinion about ghafoor and rahim,
why they're coined together, ghafoor, you're forgiven with
all of your sins, but just because you
have Allah's forgiveness does not mean you're going
to Jannah.
Everybody understand?
When Allah forgives you, doesn't mean Jannah is
there.
That has to be also ordered by Allah,
and that's rahim.
So in other words, Allah is saying, I'm
gonna forgive you always, and don't worry, you
get a bonus and I will have Jannah
waiting for you, which I think is just
remarkable, very hopeful for all of us, and
for people that fall into sin constantly.
Nothing else I wanna add?
Are Arabic names recommended?
We know the answer to that?
We did this, right?
Are Arabic names okay?
When it comes from the heart is what
matters, otherwise it's just lip service.
So going back to this rumor about the
Prophet, peace be upon him, when it comes
to the heart, that's the thing that matters.
Do munafiqun speak from their heart?
Yeah, so that's why Allah says, oh, they're
just talking, because the only thing that matters
to Allah is what the believers think and
feel.
See, only thing that matters.
They are already disbelievers, so everything that they
say is also thrown out the window.
So that's the same relationship we have with
munafiqun as well.
Like you can talk all you want, you're
not part of this nation of people to
begin with.
So what you say is completely useless as
well.
I'll just start this and we'll pause inshallah
for today.
An-nabiyyu awla bil-mu'mineena min anfusihim.
The Prophet has a stronger affinity to the
believers than they do themselves.
This part here is going to talk to
us about something that we all know, and
that is that we love our Prophet, alayhis
salatu was salam, more than ourselves, more than
our children, more than our parents, more than
anyone.
I argue that that relationship with the Prophet,
alayhis salatu was salam, the average Muslim still
struggles with and does not understand the implications
of that kind of relationship where I put
my children second, my mom and dad second,
and a man that I've never met before,
never heard his voice, never touched or shaked
his hand, nothing.
I have to love him more than these
people that raised me to love me, that
I nurture.
That's a real struggle.
So we're gonna talk about how to develop
this love, inshallah next week.
And then as of next week, moving forward,
we will be really sailing through this surah.
And like I said to you, there are
only some verses that we pause and we'll
spend some time on, but there are also
other verses that we don't need to repeat
ourselves.
So you'll notice that the pace will, every
week will continue to increase more and more.
So just ensure that you continue to stay
with us till the very end.
And we pray that Allah Subh'anaHu Wa
Ta-A'la keeps us close to him
and keeps the love of the Prophet, alayhis
salatu was salam, in our hearts and in
our lives, always and forever.
Allahumma ameen.
Subhanaka Allahumma bihamdika sharwalla ilaha ila anta astaghfiruka
wa atubu ilayka wasalamu alaikum warahmatullahi wabarakatuh.