Musleh Khan – Al-Ahzab Unveiled Class 3
AI: Summary ©
The challenges faced by Islam's people during the conflict in Afghanistan, including accessing Northern and Southern entrance, maintaining spiritual health, and protecting people's spiritual aspect, are important challenges. The movement has created a trenching strategy to gather opinions on the future of the fight against Islam's invasion, causing chaos among Muslims and leading to loss of life and social security. The split between the people and the world is due to the split of the conflict between the realities of the people and the world, leading to a split of the conflict between the people and the world.
AI: Summary ©
Okay, okay.
I got this chair feel, it makes me
feel so short.
How is everyone doing?
Alhamdulillah, good, good.
So, as we wait for the rest to
arrive, we are now at verse number six,
is that correct?
Okay.
So, this verse that you're looking at.
So, we are at verse number six.
Today is going to be a session in
which you're going to see even further, and
some of the challenges that the Prophet Alayhi
Salatu Wasalam had, and the companions were faced
with once the battle of Ahzab began.
So, we've talked about this battle.
We've just talked about briefly sort of an
overview of what the battle is, why it
started and so on.
So, today you're going to study all the
ayat of this surah that deals with this
specific battle.
And what's important as you go through it
is to focus on what Allah focuses on
in times of war.
Okay.
Because one of the prime lessons that I
want to achieve in today's session is a
problem lots of Muslims have, that when something
grand or serious or there's a major tragedy
within the ummah, that many Muslims have, they
make a mistake and they exclude and ignore
all of the important priorities in their life
to focus on one tragedy.
So, a prime example is the challenges that
we're facing today, right?
No doubt these issues happening to our brothers
and sisters around the world are major and
they're really important.
And every single Muslim should try to find
their own way of being engaged to try
to keep the awareness, to try to keep
truth and to continue with conversation and support
in whatever way, shape or form that he
or she is able to do.
But at the same token, it should never
come at the cost of forgetting everything else
in your life.
That's not the Sharia method.
That is not the Islamic way.
And that is certainly not the way of
the Prophet ﷺ.
There isn't a single battle that took place
where he told the companions, I want all
of your energy and time here and any
other questions and any other problems, throw them
out the window.
Right.
We're not going to talk about your house,
your children, your marriage, your business, your life,
your personal life, your feelings, your emotions.
We're not going to talk about any of
that.
We're just going to focus on its battle,
its war, and that's all we're going to
talk about.
It never happened.
And you're going to see examples of that
in some of the ayat that we will
go through today.
So this particular verse, This is
the verse that affirms that the opinion of
the Prophet ﷺ, when he makes a decision
on any matter, when he gives a ruling
on anything, that takes priority than everything else
in your life, any other person in your
life.
If only Masajid would have this ayah printed
on the walls of where they have like
board meetings, because you know how when you
sit in like a meeting with the administry,
everybody's got, no, we should focus on this.
No, the funds should go here.
No, this is wrong.
No, we want the future to look like
this.
The way we're doing it is wrong.
And every person has their own outlook on
how things should be.
And if there's no consensus, then we all
have heard the stories of what happens in
situations like that.
And what ayat like this remind us is
that when there is disagreement, you always come
back to the constitution of Islam, which is,
what does the Quran and what does the
Sunnah say?
What does Islam tell us is the most
appropriate way to deal with this subject that
we're all fighting and arguing about.
So An-Nabiyu Awla, the Prophet has a
stronger affinity, Bil-mu'mineena min anfusihim, to the
believers than they do themselves.
So he takes priority.
Why did this verse get sent down?
This verse is sent down because battle of
Ahzab is happening where the odds are not
in the favor of Muslims in any way.
And aside from, you know, in terms of
numbers, 10,000 versus 3,000, you also
have issues internally amongst Muslims, amongst the companions.
The year that this particular battle took place,
between the fourth or the fifth year after
the hijrah, it was said that that same
year, the temperatures dropped tremendously.
All of their crops and their foods and
things like that started to die out.
And just being outside was torturing.
I don't know how many of you have
been in the desert in the winter season.
It's a different kind of coldness.
It's a coldness that it penetrates through your
skin.
But you would say to yourself that, okay,
if I was in Toronto around the same
time of the year, I'd be in my,
you know, jacket, scarf, gloves, and I'll be
okay.
But somehow the temperature and the coldness when
you're in dry places just hit very different.
So you just need a little decrease in
temperature, and everybody starts to feel the coldness
and the bitterness of the weather.
That's what was happening to companions during this
time.
So internally, there was a lot of struggle.
And when the Prophet ﷺ still ruled, no,
we have to keep firm and keep our
stance.
After building these trenches, we have to keep
our stance where we are and continue until
the Quraysh realized there's nothing that they can
do.
So you understand the scenario.
That's why this verse is sent down.
Because companions started questioning, like, is this really
a good idea?
What are we doing here?
There's a massive trench in front of us.
They're outnumber all of us, 10,000 to
3,000.
We have no food.
We live here in the city of Medina,
and all of our food is dying out.
We're all getting weaker.
One companion complains to the Prophet ﷺ, Ya
Rasulullah, I haven't eaten anything in three days.
And the Prophet ﷺ lifts up his garment
and shows this companion that he has a
bunch of rocks and stones tied all around
his stomach, which is to highlight that he
understands, but at the same time, he, the
general, the leader, hasn't eaten for longer than
three days.
And that was just a way to kind
of restrain your hunger, is you would tie
these stones around the stomach and put some
tension on this rope and just to hold
and firm the stomach to a point where
when you're inhaling and exhaling and you're sort
of breathing, you're not doing it to the
full extent.
So that was ways of how they used
to deal with this problem back then.
When I hear stories like that, it's very
sad.
It's extremely sad that the leader of the
ummah, khayru khalqillah, the best of Allah's creation,
doesn't even have food to eat on a
consistent basis.
Like this is just a really unfortunate, sad
situation, especially for the one that deserves the
entire world and more.
So, an-nabiyyu awla bil mu'mineena min anfusihim.
One last thing.
What does this mean?
When the Prophet ﷺ says that his opinion
and his hukum and his ruling should be
prioritized over you and yourselves, that's exactly what
the scholars all agree on.
That it's talking about the rulings that the
Prophet ﷺ issues to you and to the
companions.
That is awla.
Prior to this, they could question him.
Ya Rasulullah, that's not the right way to
do it.
Ya Rasulullah, that's not our culture or tradition.
Now all of that is squashed.
Wa azwajuhu ummahatuhum.
And his wives are their mothers.
So the Prophet ﷺ's wives now become ummahatul
mu'mineen.
So they become the mothers of the believers.
This all has become official with this ayah.
So these are phrases that we use all
the time.
So at least now you know in verse
number six of this particular surah that these
now have become an official ruling and an
official hukum in Islam.
You know I have in front of me
here a tafsir of al-Baghwi.
And he mentions that, believe it or not,
there have been instances where, like for example,
who was Aisha radiallahu anha's sister, what was
her name?
Asma bint Abu Bakr, right?
Asma was married to whom?
Zubair radiallahu anhu, right?
So there was a time where now that
he had married the sister of Ummul Mu'mineen,
the mother of the believers, when they have
children, they're supposed to call Aisha radiallahu anha
auntie, right?
This happened and immediately Aisha radiallahu anha says,
no, you can't refer to me as, okay,
now she is my auntie, she's the auntie
of all the believers as well.
She's the mother, now she's an aunt, so
she's the aunt of all the believers.
What the point I'm trying to make is
that that is the only title that they
are given, is Ummul, mother of the believers.
So even if they are an aunt to
these kids, they will never, and it is
haram to refer to them as anything but
the mother of the believers, understand?
So even if they're an aunt, you can't
say, oh, aunt of the believers, no.
They always carry this one and only exclusive
title, and it comes from this ayah.
As ordained by Allah, blood relatives are more
entitled to inheritance than other believers and immigrants,
unless you want to show kindness to your
close friends and associates, in a way that
is known to be decent.
Here's the third thing that happens in this
ayah now.
This ayah now has made official that these
categories of people, blood relatives, now are entitled
for inheritance more than the tribe leader, the
tribe members, your neighbors, your best friends, your
teachers.
They all now become secondary.
So the priority is blood relatives, right?
So that is something we practice till this
day.
This is the ayah that makes it official.
Then the other believers and migrants.
So other believers, immigrants, everybody knows who that
is?
The muhajirun.
So those who migrated from Mecca to Medina,
what happened is that the Prophet, peace be
upon him, when he arrived in Medina, does
anybody know what was the first task that
he took upon himself and upon those who
followed him from Mecca to Medina?
What was the first task they took on
as soon as they arrived in Medina?
Does anybody know?
Was it building a masjid?
Was it to establish jumrah?
Was it to like, okay, we need to
create a board or an administration or a
government for Medina?
No.
You know what the first thing he did,
peace be upon him?
Lots of Muslims don't know.
The very first thing he establishes is a
brotherhood amongst the locals of Medina with those
who arrived from Mecca.
The very first thing that he does is
he creates a system, a support system, especially
for those who don't have any support.
Why are we emphasizing this?
Think about what is the first thing that
masjid and institutes and Islamic institutes across the
world, what are the first things they start
to think about when they establish themselves in
any community?
It's usually, okay, we need to get this
program going, we need to get this halaqah
going, we need to get these classes going,
we need to get the marriage services, the
counseling, and, and, and, and, and.
But, you know, programs that really keep society
together, counsel people's struggles, problems, building families, those
kinds of support systems are either secondary or
they don't even exist at all.
They don't exist at all, which is a
really big problem.
So these ayat highlight to all of us
that despite war is taking place, look at
the reminder all of them are receiving.
Now put this ayat into today's context.
النبي أولى بالمؤمنين من أنفسهم It's pretty easy
to question the validity of Islam and the
believers being the chosen ones of Allah Subh
'anaHu Wa Ta-A'la.
Because all you have to do is just
look around and see how Muslims are, how
they're being treated, how they're being portrayed.
There's almost zero to nothing positive about us
in front of the world in terms of
our image, our religion, what a Muslim is,
what they represent.
There are tons of studies that have been
done over the years looking at social studies
of people walking in the streets asking random
people, what do you think about a Muslim?
What do you think about Islam?
And some of the answers, not even some,
most of the answers are terrifying.
They're terrifying.
I don't even want to repeat any of
them.
So you have on the one hand that
image and on the other hand we're being
told, no, no, no, no, listen to the
Prophet ﷺ.
No, no, no, no, make sure that your
family is taken care of.
If you die, make sure that those who
deserve or who need the money, wealth and
inheritance, the right people get it.
So this another reason why it's given it
to them now is, you know, after Ghazwatul
Ahzab, many more battles will take place.
More and more companions will start to die.
More and more will die.
One of the first verses revealed in Medina
was a verse we all know.
What do we say when somebody dies?
What's the verse we recite?
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَجْعٌ Yeah.
So one of the first verses revealed in
Madani Qur'an.
Why?
Because most of the battles happen in Madani
Qur'an, that Madani phase.
So it was all preparation for them of
what is to come.
And beloved relatives are more entitled.
Inheritance, believers, immigrants.
Unless you want to show kindness to your
close associates.
So the exemption of this, this rule still
applies today, is that if inheritance needs to
be distributed, but the family, the relatives, the
siblings, spouses, they're all well off.
Everyone is okay.
In this case, they are allowed to say,
I don't want any inheritance.
As a matter of fact, our neighbors down
the street are struggling.
And they don't have to be Muslim to
inherit the wealth of a Muslim that's passed
away.
Okay.
So you are allowed to give inheritance to
people who are close to you.
You know them.
So the one rule with inheritance is that
you're never allowed to give it to just
random people.
It's not like Sadaqah.
Inheritance is very strict.
It's very precise.
The recipients of inheritance are clearly mentioned in
another surah, Surah An-Nisa.
So in this case here, to show your
kindness, to show your love and support for
all people, close associates, So, The word that
is used to describe people that are close
to you is awliya from waleen.
So some of the scholars also say that
you are somehow supporting that family or trying
to help them out in some way.
So you already have a relationship with whoever
this family is.
And they've been struggling.
So you've been trying to do your best.
If somebody in the family passes away and
they leave a ton of inheritance, you don't
need it.
Other recipients have no need of it.
Then in this case, this ayah allows you
now to share that inheritance with close family
and friends, which would otherwise they would not
qualify to receive.
Inheritance is a big deal.
And it is the most complicated section of
fiqh.
The most complicated section or study of fiqh
is the fiqh of inheritance.
If they want to test anybody on their
knowledge of fiqh and their ability to give
fatawa and rulings with wisdom and knowledge, the
first chapter they start off is, they're not
going to ask, okay, tell me all the
opinions of where you should fold your hand.
Is it up here?
Is it down here?
Is it down here?
And give me all the proofs.
They're not going to start with that.
The first thing is like, okay, mother and
father, three kids, one of the medium kid,
the one in the middle, second child dies.
And he's 20 years old.
And he left us a million dollars cash
in his savings.
Plus he has this card.
He has this, these assets.
Now I want you to calculate who gets
what and what should be distributed to whom.
It's a science by itself.
It's a science by itself.
And scholars, they study and they have degrees
specializing only in inheritance alone because it's incredibly
complicated and comprehensive.
Right.
I just know an overview of it.
But for something like this, you need someone
very specialized in this area, which are very
few in this city to give fatawa with
respect to inheritance.
So students, what does mean?
What does this word mean?
This is one of my favorite words in
the entire Quran.
If you, what is it?
Okay, let me start it off and let's
see who's going to finish this.
Okay.
I always have taught that the best way
to translate this word is universal.
A universal standard.
Okay.
Write it down.
Ma'ruf.
M-A-R-O-O-F.
Ma'ruf.
M-A-R-O-O-F.
Ma'ruf.
Memorize this word.
This word is used throughout the Quran several
times.
In Surah Nisa, Allah says, that you live
with your wife based on ma'ruf.
That you give and care for your children
based on ma'ruf.
That you get along with each other based
on ma'ruf.
Ma'ruf is always used as a universal
standard.
Why is this important?
What does that even mean?
Very quickly, kindness is just an aspect of
ma'ruf.
It doesn't capture what it's trying to say.
So when you say kindness, kindness for people
in Toronto is different culturally than, you know,
people in Guyana, people in India, people in
Europe, in the Middle East.
They would look at kindness at a totally
different way.
So there are some countries, which I will
not name but I'm sure some of you
would know, where they don't see a big
deal to call their children like dogs or
shaitan.
Come here you little shaitan, come here, come
eat your dinner.
Now when some of you hear that, I
could see your facial expression from here.
That expression, that's offensive to you.
But into another culture, that's perfectly okay.
Here to call your husband or your wife,
you know, a name like you just say,
man, you know what?
I think you're stupid.
Is that rude?
Or is that like, oh, no big deal.
Don't, don't tell you.
That's extremely rude, right?
There are some countries, they would laugh at
that.
It's offensive.
So many people are stupid.
So what if I say to my spouse,
all of that was abolished with this one
word.
So to get out of this problem where
I don't think it was rude, you take
it rude, but I don't think it was
a big deal.
You hear that quite often, don't we?
Right?
Whether it be in marriage or with communities
and friends, why did they take it so
personal?
I didn't mean it that way.
Well, if they take it personally and they're
offended by it, that's their problem.
No, no, no, no, no, no, no, no,
no, no, no,
no, no, no, no, no,
no, or any culture or country around the
world, the vast majority of people, when they
hear a husband and wife talking to each
other this way, they will say to you,
that's not right, man.
That's not healthy.
That's not good for the marriage.
That's called ma'ruf.
Do you see what one word, how much
problems it can solve?
Just this one word.
So Allah says that if you're gonna distribute
this inheritance to people outside of the list
of recipients, if you're gonna do that, then
you're going to do it in a way
that's ma'ruf.
So in other words, if you go to
a family in that community and it's known
that the first recipient should be the children,
they should be taken care of first, what
do you start off with?
The children, right?
And then you work your way down to
whoever else is there, right?
So, and you start off with those that
you are acquainted with.
And you know something about, before you get
to families and communities in whom you don't
know anything about, right?
So you go down the list.
So ma'ruf is used in that same
context here as well.
kana thalika fil kitabi mastura.
This is decreed in the book of deeds.
kana thalika fil kitabi mastura.
It is recorded and preserved, meaning now it's
legislated.
Remember this, in Arabic, every time something is
acknowledged that it's been written down, that means
it's now been become wajib or compulsory.
Another example is fasting.
ya ayyuhallatheena aamanu O people of iman, kutiba
AAalaykumus siyam.
It's been written that you must fast.
The ayah doesn't say it's now wajib for
you to fast, or furida AAalaykumus siyam, or
it's been made fard that you should fast.
What's the word that's used?
From kitab, to write down, to preserve.
Why?
Because in Arabic, when you say you write
down something, it means you're trying to preserve
that thing.
You want it to be permanent.
So when Allah says that now everything mentioned
in this ayah has now been preserved in
a book of deeds, in a book of
righteous deeds, in other words, now it becomes
official law.
It is legislated in Islam.
What has to happen with respect to inheritance?
Mastura, it's been like, comes from the word
satr.
So this is one of just like unique
words in ayat that I, you know, every
now and then I will try to point
out to you.
So satr, mastura, okay?
It means that it was outlined crystal clear.
The hypocrites continue to talk against the Prophet
AAalayhi salatu was salam.
How did they do that, students?
With respect to this ayah, look what Muhammad
did to you guys.
He set you guys up.
3,000 to 10,000, you guys got
no chance.
Who was the leader of the hypocrites of
Medina, students?
Abdullah ibn Salul, okay?
Abdullah ibn Salul, memorize his name.
He comes up all throughout this surah, or
not come, but he's referenced to.
His name is not mentioned, but he's referenced
to in this surah.
Abdullah ibn Salul, Salul, S-A-L-U
-L, Salul.
This is the leader and mastermind of all
the hypocrites of Medina.
This is the general, this is the man
in charge.
This is the man that sparks the rumors,
that sparks the insults, that tries to degrade
and embarrass and bad talk, backbite and lie,
and all the works against the Prophet, alayhis
salatu was salam.
Do we have hypocrites today?
We do?
How do you know?
There are reasons why I'm asking this, by
the way.
So how do you know?
Are we all guilty of that at some
point?
So are we all like we have some
hypocrisy in us?
Every human being will, at some point, say
one thing and do something else.
So what's the separator?
It depends on what you're saying.
So for example, you're saying something that sparks
off a big problem for everybody else.
Okay, so we'll take that same point and
say the separator is two things, okay?
Before I tell you what this is, nobody
should ever go to somebody and call them
a hypocrite.
That is a major, major accountability or claim
in the sight of Allah, major.
No Muslim has the right to go to
another Muslim and because of something they said
or did that contradicts their actions or what
they've proposed to you, they do that, well,
you're just being a hypocrite.
What you can do is you can point
out actions that are hypocritical.
What you're doing right now are the actions
or the behavior like a hypocrite.
That's from the hypocrites.
But to say you're a hypocrite, I know
it's a loose term that's thrown around and
it's pretty much lost its weight to an
extent.
But only scholars, if you really wanna be
serious about this it's only ulama that will
come together.
Like just listen to how this is done.
Listen to how this term of being a
hypocrite is thrown around in this day and
age.
And Islam, you have to have a group
of scholars come together and the person that
is in question that could potentially be a
hypocrite.
These ulama will come and discuss this individual,
study him, talk to him, understand him, his
family, his surroundings, his friends, his employees, everything
to get a good insight of who this
individual is.
And after however long it takes, then they
will determine that this individual is indeed a
hypocrite.
Because if you take and throw around this
label to anybody, in essence, you know what
you're saying about them?
You're literally saying that person is worse than
a disbeliever.
Because only one group, Allah says, innal munafiqeena
fiddarkil asfali minal naar walantajida lahum nasira That
the hypocrites are the ones that are not
only are they going to be at the
bottom of the hellfire, the base of the
fire, but they will be in the pit
of the base of the fire.
Fiddarkil asfali, imagine you put a bunch of
firewood together, you light a fire.
Fiddarkil asfali is while this fire is raging
and blazing, you stick something underneath this wood
that's extremely hot, it's on fire, you dig
a hole underneath that and you stick things
in there and then you bury it while
this fire is going on.
That's fiddarkil asfali.
That's where Allah says that the munafiqoon will
be.
So munafiqoons are really, really, they are the
most hated in the sight of Allah.
Surah An-Nisa has about 60 plus ayat
only talking about hypocrites.
Then you have Surah Tawbah, which is probably
the surah that is the most strict and
harsh on hypocrites.
Then you have this surah as well, but
they also have a surah called Surah Al
-Munafiqoon.
So there's a whole chapter that is designated
to talk about this group.
Why?
As all of you rightfully have said that,
there are hypocrites amongst us, no doubt.
And every Muslim should learn and understand some
of the qualities of hypocrites.
Does anybody wanna just share a couple with
us real quickly?
What are some of the qualities of hypocrites
that Islam has taught us?
When they say something, they lie.
When they even trust something, they break the
trust.
They break the trust, they lie to you
and...
The third one is...
That's the third one?
So when they speak, they lie.
When you trust them, they betray that trust.
And when you have a contract with them
or an agreement with them, they break that
agreement, like they won't fulfill the agreement to
its fullest.
There are several ahadith talking about different things.
Surah Al-Baqarah starts off, wa idha qeela
lahum la tufsidu fil ardi qalu innama nahnu
muslihoon.
Here's one of the first, first indicators, alarm
bells, that you're talking to somebody that has
hypocrisy in them, tendencies in them.
No, no, no.
That wouldn't be counted as hypocrisy.
Backbiting.
No.
But this ayah in Surah Al-Baqarah, one
of the first things that is very obvious
and apparent with hypocrites, whenever you confront them,
qalu innama nahnu muslihoon.
They will say, oh, I didn't do nothing.
I didn't do nothing.
It was all them.
They're involved in the problem.
They've been with it beginning to end.
I didn't do nothing.
This problem's been going on for 27 years,
but I didn't do anything.
When somebody starts off a conversation like that,
and they're deeply rooted into an issue, a
problem, that's one of your first alarm bells,
this kind of step back.
You're like, okay.
So you didn't do nothing.
Okay, let's figure this out.
So that's one of the first things Allah
tells us about hypocrites in the Quran.
The very first page in Surah Al-Baqarah,
this ayah is found, that one of the
first things Allah teaches us about hypocrites is
when you confront them, they will deny, deny,
deny, and say, actually, we were just trying
to do the right thing.
qalu innama nahnu muslihoon.
We were just trying to do the right
thing.
ala innahum hum hum al-mufsidoon walakin la
yash'uroon.
And Allah responds and says, no, no, no.
They're actually the troublemakers, but they don't feel,
they don't have any guilt in them.
No remorse.
la yash'uroon.
They don't feel anything by lying to your
face and saying, oh, I didn't do anything.
It's all them.
Hypocrites are dangerous, man.
SubhanAllah.
Yeah.
Oh, yes.
Yes, absolutely.
Yeah, yeah.
Well, what I'm saying is, are you dedicated?
I understand what's hypocrisy, but would they be
dedicated to be afraid of Islam?
They would look more Islamic and more Muslim
than a genuine Muslim.
You know, some of the hypocrites of Medina
would come for Fajr.
You know where they were praying?
Right behind the Prophet Sallallahu Alaihi Wasallam in
the first line.
All right?
So that's why he was most afraid of
them than anybody else, because you can't figure
them out.
You can't detect a hypocrite, really.
So they pray like you.
They fast.
They grow beards.
They wear long thongs.
They wear niqabs.
They have the whole works.
You'll never know by looking at them.
But these are some of the things that
are highlighted in Quran for us to sort
of look out and to be conscious of
for him.
So the hypocrites continue to talk about the
Prophet Sallallahu Alaihi Wasallam and saying, oh, don't
listen to him.
He's crazy.
Sort of, what does Allah do?
Al-Nabiyu awla bil mu'mineena min anfusihim That
he is priority, even from yourself.
So that's why another reason why this ayah
is given.
The hypocrites just continue.
You know, it's amazing to me that the
battle of Ahzab is happening and they're so
outnumbered by the Quraysh, yet still these guys,
they just add more fire to fire.
Like this is already a crisis situation.
Just add more problems and more crisis.
So one of the first, so remember I
told you that today you're going to see
internally what the Sahabas are dealing with as
this battle is going on.
This is number one.
The hypocrites continue to be the troublemakers of
society.
And this battle did nothing different.
It just, they continued with it.
And who was the leader?
Abdullah ibn Sulul.
Remarriage should be a big deal.
Marrying should be encouraged and welcomed in family.
So when we're talking about inheritance as well,
so what ends up happening, why I put
this term here is that also, you know,
many of the companions, their spouses would pass
away, right?
Especially the wives, their husbands will pass away
and are killed.
So this taboo started to come out and
become more and more prevalent in Medina society.
What was it?
She was married before.
So go.
Yeah.
And there are cultures that have that same
attitude till this day.
There are cultures that carry the exact same
taboo, the exact same narrative is pumped out
where, oh, she was married before.
And I'm saying she, she, she, because 90
% of the time, unfortunately, the sisters are
the victims of that.
Where they're labeled, they're written off, they're pushed
aside, they're ignored because, oh, she was married
before, she has three kids, don't even bother,
that sort of thing.
And that is not only un-Islamic, it's
just plain and simply wrong.
It's haram to do that, right?
And most of the wives of the Prophet,
alayhis salatu was salam, were all married at
some point prior to him, okay?
So this issue of remarriage is, there's a
section in Surah Al-Ahzab where we will
discuss that inside and out.
Speaking about contracts, now, here's another one.
Wa idha khazna minan nabiyyina misaqahum wa minka
wa min noohim wa ibraheem wa moosa wa
isa bani maryam wa ahazna minhum misaqan ghalidha.
Students, remember this word before you look at
the translation here.
Remember this word?
Misaq.
So this is the second M that I
want you to memorize.
The first M was ma'ruf.
The second M is misaq, okay?
What is misaq?
This is what misaq is.
It's literally a covenant.
Both parties fully understand the seriousness of the
agreement.
What makes a misaq singled out from other
types of contracts is misaq will change your
life.
Your way of life is impacted in some
way, shape or form.
So marriage in Quran is also called, it's
also called misaq.
We all know that marriage is a contract.
It's an agreement between the husband and wife.
We're gonna be married.
That's why we have as part of one
of the things that have to be done
when a nikah is done is ijab and
qabul, a proposal and acceptance.
That's the contract.
Once they both agree that they will come
together as husband and wife in accordance or
the teachings of Islam, that's called a misaq.
The misaq now is solidified, it's complete.
What I want all of us to take
from this word is the word is the
same word used, take a look at it.
And remember when we took a covenant from
the prophets, the contract or agreement that prophets
make with Allah, oh Allah, you decree on
me, you order me to give the message
to so and so, to give the call
to call this nation, this people to you.
I will do that and I will fulfill
that responsibility.
They, that's agreement between the prophets and Allah
is called a misaq.
The agreement, a treaty agreement between two countries
is called a, so when you look on
the grand scale of how this word is
used, come back to home now.
Marriages are called misaq.
That alone, just by that title, highlights how
serious marriage is.
So when there's a problem, it's like, okay,
I'm done.
I meet couples like this all the time,
who are like the first two and three
years, like, I just, I can't stand him.
I can't look at his face when he
brushes his teeth.
Oh my God, there's so much mess he
makes.
And then he'll say something, she'll say something
else.
Oh my God, you gotta see how he
eats.
The way he eats, it's like a bear
that was just released and just went crazy.
And it's annoying.
And then the clash, I didn't grow up
this way.
You didn't grow up this way.
My mom taught me never to do this.
This was all that we did in our
house.
And the clash happens quickly.
Now you should know.
What's the first step in resolving these differences?
Go back to the first M.
What is the best way to bring these
two lifestyles and cultures and background together on
one platform?
Forget what you grew up with, forget what
you're used to.
Let's do what's right and best for the
both of us.
So you grew up in a palace, you
grew up on the streets, but in this
city, if we can get like a two
bedroom apartment, that's a great start.
So let's aim for that.
Not, I don't care if you work at
Walmart, get four more jobs and get me
the palace that I'm used to.
Can't do that.
You see what Ma'ruf does?
How it bridges these two different worlds.
Now, when you come to Miithaq, this is
going to address those who trivialize the relationship
and trivialize with marriages.
Have you heard a Hadith that Allah gets
angry when a divorce happens, right?
This is not an authentic Hadith, but the
wisdom in the Hadith is authentic, which is
it's referring to the people who take divorce
carelessly.
Like, you know what?
I don't care, go.
I don't care.
I don't want to see your face anymore.
Do whatever you want.
Like that kind of attitude.
I understand in the heat of the moment
in the argument, maybe they talk to each
other that way, but you've got to let
the waters come and then come back and
be like, are you serious?
Do you really want me to leave?
Do you really want me to pack my
bags?
You really want to end this 30 years
of marriage?
You just want to throw it out the
window now?
Are you really serious?
So that's why Allah says every step of
the way when it comes to these kinds
of relationships.
So you have marriage, you have caring for
children, and you now have da'wah, the
responsibility of prophets to carry the message of
Allah.
All of it is called mithaq.
So that's first, prophets.
Number two, as well as from you, O
Prophet, the Prophet himself Sallallahu Alaihi Wasallam is
being taught and reminded, you also have the
same responsibility.
Why is he being reminded?
Doesn't he already know that?
He's already been doing it for 10 plus
years.
Why is Allah telling him, you already, yeah,
you made an agreement with me.
Why is Allah telling the Prophet Sallallahu Alaihi
Wasallam this?
He already knows his responsibility.
So why tell him?
And it's not a reminder, okay?
To stay steadfast, because what's happening to him
right now?
He's being challenged, his reputation's being attacked.
Remember the whole Zaynab and Zayd issue?
So rumors about him that he's up to
no good.
So his image and his reputation is constantly
under scrutiny and it's constantly being attacked.
But that would take the soul out of
any leader, right?
Our version of this is like, when people
attack us like online, like leaders go through
that all the time.
They get the abuse online like there's no
tomorrow.
And it's really tough sometimes to say to
yourself that despite every out of 5,000
comments, 4,998 of them want you to
die.
To say to yourself, no, I gotta keep,
I gotta do the next video.
I gotta do the next live.
This is really, really tough.
So the Prophet Alayhi Salaam, when Allah singles
him out from all the other prophets and
said, and even you, it means like, I
know what you're going through.
10,000 and you're 3,000 and Abdullah
ibn Sulul doing his thing.
Then Medina is all dried out and it's
freezing.
Companions are starving to death.
Resources are drying out.
And this war, this battle seems to like
not have an end in sight.
Day after day, after day, after day, the
Quraysh aren't retreating.
You guys can't go back to your home.
Everything's at a standstill.
You, Muhammad Sallallahu Alaihi Wasallam, remember you made
an agreement.
You better stick to it.
Wa min Nuh wa Ibrahima wa Musa wa
Isa bani Maryam.
All of them did the same.
We did take a solemn covenant from all
of them.
What a reminder, SubhanAllah.
This is the kind of reminder you need
in these times.
No matter how much we are hated or
scrutinized or targeted, to just hold on.
That's called Ghalitha, by the way.
So Allah describes Mithaq Ghalitha.
Ghalitha is describing this, what a Mithaq is.
And Ghalitha means something that is so, this
is the priority, basically.
Ghalitha, this is the priority, that at the
end of the day, you have got to
continue to push forward with your message.
Li yas'ala as-sadiqina AAan sadaqihim.
Li yas'ala as-sadiqina AAan sadaqihim.
Wa aAAadda li alkaafireena AAadhaaban AAaleema.
Oh, that he may question these men of
truth about their delivery of the truth.
And he is prepared.
He has prepared a painful punishment for the
disbelievers.
So what happened here?
So that he may question these men of
truth about their delivery of the truth.
So all the prophets and messengers will be
asked about their responsibilities.
And if they did it with the utmost
honesty, connect this to the previous one.
The previous one, it's happening in a war
zone right now.
They're being reminded to stay steadfast and commit.
This is your contract with you and Allah.
And Allah then says, so that you are
going to be questioned.
And if you have done this, and you
have done this with all truth and honesty,
meaning you did it sincerely.
So put that together.
You wanna know one of the ways to
test if you have true, honest, worthy, acceptable
Iman in the sight of Allah, is you
look at and assess your Iman in times
of stress, in times of pain, in times
of hardship.
How you respond and how you live and
react to moments of difficulty.
Why?
Because this word is used, Sadiqina from Sidq.
Allah says, you're going to be asked how
honest and sincere you were.
Sidqun is also used to describe sincerity.
Because you can't be sincere without being honest,
right?
So they're both words that compliment each other.
So that's something that is exceptionally important, especially
for the Prophet Alayhi Salaatu Wasalaam in this
moment.
Wa a'dalil kafireena a'adhaban aleema.
Allah will deal with the disbelievers and all
that they're doing to them.
So more on the battle of Ahzab.
Ya ayyuhallatheena amanoodhkuru ni'matallahi alaykum.
O believers, students, what is ya ayyuhallatheena amanoodh?
Like who?
Like is that, so is there a difference
between allatheena amanoodh and somebody who's like a
mu'min?
We should all know this.
Why not, ya ayyuhallatheena amanoodhkuru ni'matallahi alaykum?
Why did Allah say allatheena amanoodh?
Reminder for all of us, okay?
Allatheena amanoodh means somebody who acknowledges the truth,
but they don't necessarily practice it.
But they acknowledge it.
They're like, yeah, yeah, I know I need
to pray.
But you know, I'll get there one day.
But I know it's important.
I know it's from Islam.
That's allatheena amanoodh, okay?
Mu'min, it's a quality in their life.
Not only do they believe, but they practice
what they believe.
So salah and all the other rituals and
things like that, it's a quality in them.
If you take that out, they can't function.
Like they're not gonna be able to move
another second until they continue practicing their deen.
So Allah is speaking to all believers, meaning
all of you that recognize Iman and recognize
this truth.
Allah says, udhkuru ni'matallahi alaykum.
Remember Allah's favor upon you when armies came
towards you.
idh jaatakum junoodan fa arsalna alayhim reehan wajunoodan
lam tarawha.
Now specifically, who is it talking to?
It's talking to the companions.
You know what's amazing about this?
There are some companions that are mu'minoon.
There are some companions that have accepted Islam,
but they're still at allatheena amanoodh.
So Allah doesn't want one to feel left
out.
So every mu'min is allatheena amanoodh.
But not every allatheena amanoodh is a mu'min.
So if Allah said, yaayuhal mu'minoon, it would
exclude allatheena amanoodh.
But because allatheena amanoodh is talked to, it
automatically includes the believers as well.
So yaayuhal allatheena amanoodh.
Remember Allah's favor upon you when armies came
towards you.
So you know what's happening in the battle
now?
So there are stories, so many, many, many
stories of where some of the Quraysh would
try every possible way to scale through these
trenches and get onto the other side.
So here's what I want for all of
us to understand before we continue with this
verse.
Take a look at this, right?
So this is happening approximately the fifth year
of Medina.
Two major battles have already been taking place.
What are the two, by the way?
The two previous battles, the two major ones,
what were they?
Badr and Uhud, right?
Are done.
Banu Nadir, which we've talked about, this Jewish
tribe has committed treachery, meaning they, without obviously
the Prophet Alayhi Salatu Wasalam, privately amongst themselves,
other tribes in the Quraysh, came together to
plot finishing off the companions, assassinating the Prophet
Alayhi Salatu Wasalam and being done with this
movement.
They are expelled from Medina, which we've already
talked about, right?
Now, when they get out of Medina, they're
just like at the edge on the outskirts
of Medina.
Obviously, they're sitting there, it's embarrassing, it's humiliating,
they're feeling horrible about the situation.
So what do they do?
They end up going to the Quraysh of
Mecca and say, hey, look, this is what
happened to us.
Why don't we just team up and create
one massive army and then go and just
try to finish off these guys in Medina?
So that's where this all began, right?
This man, Abu Aamir Rahib, he's a famous
name.
His name is always associated with the Battle
of Ahsab.
So remember, write down this name, Abu Aamir
Rahib, who was a Christian leader.
And in the beginning, he hated the Muslims
with a passion.
Abu Aamir Rahib, who hated the Muslims with
an absolute passion.
This individual was also one of the most
profound warriors or soldiers from the Quraysh, okay?
He was part of a one-on-one
battle.
What he ended up doing is this.
Gets on his horse, they're in Medina, he's
on the side of the Quraysh, gets on
his horse and just says to the horse,
charge.
And the horse charges through the trench and
gets out on the other side in front
of all the Muslims.
So when this happens, Ali radiallahu anhu stood
up and says, you have three things to
do.
It's coming here.
Okay, let me see, I'll make sure.
Well, yeah, okay, okay.
Hopefully we'll get to that.
So you have three things.
What are these three things?
I wanna talk about each of them, but
once we get there, I don't wanna jump
the gun.
But just remember this individual, Khair, okay?
Medina is between two mountains from North and
South.
Only possible entrance is through East and West.
Now take a look at these images.
Here's Medina.
Everybody see this white dot in the center?
That's the Haram, okay?
That's the Prophet's Masjid.
So this is all Medina.
Everybody see these dark stones?
See that?
Medina on the Northern side and the Southern
side is protected with two massive mountains that
are volcano mountains.
And they have, once upon a time, erupted
several times.
And remnants of these eruptions still exist till
this day, especially when you enter Medina.
When you're entering Medina driving from Mecca, you're
going to come across these lava and volcano
stones that are literally scattered as far as
the eyes can see, about maybe two or
three kilometers before you get to the entrance
of Medina.
You'll start to see black stones everywhere.
So the problem with this is that the
Northern and Southern entrance of Medina is impossible
to scale through because lava stones, if you
ever see them, they're incredibly smooth, they're difficult
to climb.
Animals can't navigate through them.
Horses and camels can't get through them, right?
So it poses an enormous challenge.
So the Quraysh had written off Northern and
Southern entrances.
Now what's left is West End, the Eastern
side of Medina.
That's where the entrance point was, which is
on this side here, okay?
On this side and more towards this area
here, okay?
So somewhere in this vicinity on both sides
is where they start to scale in.
And the companions, they narrate that they could
see like these horses trickling down, coming down
from all sections.
When they look this way and they look
that way, it was quite a scene, right?
Here's another image.
Now you have roads and highways that are
built on this lava field, but it's still
there, you know, hundreds and thousands of these
scattered everywhere.
You cannot miss it.
When you see it, you will always see
it, okay?
So this gives you an idea now where
this battle is coming from.
So once that's been said and done, let's
go back to this now.
The first thing Allah reminds them, now this
battle is starting to take shape.
Udhkuru ni'matallahi alaykum.
Because what did Allah do here?
The ni'mat that Allah wants the companions to
be reminded of.
Idh ja'atkum junood.
Allah favored upon you when armies came towards
you, we sent against them a bitter wind.
Fa arsalna alayhim reeha wa junoodan lam tarawha.
Two things happen.
Number one, so when these armies started coming
towards you, we sent a really strong and
powerful wind.
So put that all together.
Now you have the Quraysh.
It's even more tough for them because at
least the Sahabas, this is their city, this
is their home, right?
But these guys had to pack enough food
and supplies and so on to travel to
make the three week journey to get to
Medina.
So almost one month, they needed supplies just
to get there.
Then now when they arrive there, 10, 15
days go by of the battle of Ahzab,
they need food and they need other supplies
as well.
They need to, if anybody gets injured or
sick, they need to treat all of these
individuals.
So their supplies are running out fast.
And what does Allah do?
To add to that, Allah sends these fierce
winds.
Anybody ever seen a sad storm before?
They're terrifying.
They're absolutely terrifying.
It almost looks like the desert came alive
and stood up in front of you.
It's just, it is absolutely terrifying.
It literally looks like a beast pushing its
way to you and it'll cover the city.
So sometimes this desert storm would just come
randomly from all places.
And sometimes it would originate from one area
and it just, it would start to travel.
These high winds pushing the sand and literally
burying the entire city.
So with all the challenges they have, now
they have this problem to deal with.
And then in addition to that, wajnoodan lam
tarawha and we also sent forces you could
not see.
What is that talking about?
How did they, did companions know that Allah
had sent angels?
They couldn't see them, but they saw the
after effects of them.
So they would watch like one of the
Quraysh, right?
You know, like one of the plaintiffs sitting
on top of their horse, just relaxing.
And all of a sudden the horse gets
up and makes a run for it on
the opposite and just literally escapes with that
Qurayshi on top.
And it looks like the horse has lost
its mind.
But stories state that how angels would come
and sort of like pat or disrupt the
horse from the back and would cause it
to run away so it'll get scared.
Camels will do the same thing.
All of them will randomly and just chaos
broke out on that other side.
So Allah reminds the companions then that, despite
how much you're outnumbered, that Allah will take
care of the believers.
Oh yeah.
And the companions are watching this.
And so these ayat are being revealed to
the Prophet Alayhi Salaam And he's explaining all
of this as this is unfolding in front
of him.
So here's the thing.
What is Allah trying to tell us by
giving us this information?
What can Allah who be met?
Allah is all seeing of what you do.
What's the message here?
That's pretty amazing.
So what do companions do when they see
this happen?
They're like, oh, Alhamdulillah, we can just sit
back and enjoy the show because Allah got
us here, man.
Allah is taking care of us.
Just relax, watch.
Or is that supposed to translate into something
for the companions?
What are they supposed to do when this
is unfolding?
How?
They're stronger in what sense?
Have you heard khutbas these days of speakers
saying our Iman is supposed to be strongest
now than ever before in the context of
what's happening?
It's ayat like this that we get it
from.
This is where we get it from.
The times where it seems impossible to hold
on are the times Allah expects us to
hold on.
And he's reminding the companions, look at what
you have.
You may not see it, you may not
understand it, but this is my promise to
you.
Stay committed, hold on, trust me, and I
will protect you.
This is, so when people ask, what can
we do in this part of the world
to help our brothers and sisters and the
innocent suffering everywhere?
This is our battle.
Our battle is a spiritual one here in
this part of the world, right?
Nobody's gonna get up and go into the
battlefield, right?
So what's our responsibility?
It's the spiritual part.
It's to hold on to our faith.
And what that would do for us, I'm
not talking about the personal things.
You sure it might get you up for
tahajjud every night, but all of that would
translate to you when an organization is collecting
money for so-and-so cause to feed
orphans or to feed those in need or
hospitals were destroyed.
So to provide supplies for those in need,
your iman immediately, without hesitation, participates, responds, no
hesitation whatsoever.
You know, it's a tough thing to teach
this day and age.
Like if you just pull this ayah out
of the surah and just start giving a
khutbah or talk about it, not surprising to
grasp the concept and the wisdom behind and
the deeper lesson in this is a tough
thing to do just one off.
You have to really go through battle of
Ahzab to understand why nine verses later, okay,
now Allah tells us.
There's all the other ayat were about, remember
the prophet's the priority.
Remember you're gonna be asked about, so make
sure you stay committed to this deen.
Remember the prophet, his rulings, that's all that
matters.
Remember when it comes to money, all those
who are gonna die now, remember you take
the wealth, you distribute, you be honest with
that.
So you took care of their spiritual aspect
of their life.
Make sure their iman was dedicated.
Mithaqan ghaleeza, this covenant was real, it's profound.
Now you can see what's happening and this
should start to preserve and protect and continue
to encourage you.
Abu Amr, okay, so let's continue.
The prophet Alaihi Salatu Wasalam seeks counsel from
others on how to deal with this situation.
So the prophet Alaihi Salatu Wasalam goes around
and seeks counsel from others on how to
deal with this situation.
So what does he do?
What's happening here?
Two things happen, okay, so write this down
because this also happened in the battle of
Uhud as well.
So the battle before this, the same thing
happened.
The leader of the ummah did two things.
When he got the message that the Meccans,
the Quraishis have mobilized and they're making their
way to Medina for the battle of Uhud
as well as Ahzab, the first thing he
does, Alaihi Salatu Wasalam, he goes to the
youth and the young people of Medina and
asks them, what do you guys think we
should do?
How do you think we should respond?
What do you think the youngsters said?
What do you think the youngsters would have
said?
Do you think they would have said, Ya
Rasulullah, let's just wait, let's think this through
or Ya Rasulullah, let's fight right now, I'm
going to Mecca first.
Yeah, they jumped the gun.
Ya Rasulullah, let's just fight, let's be ready,
let's try to put as much resources together
and let's just fight it through, which reminds
us of something about young people, right?
Of just kind of jumping the gun, not
thinking things through, just jumping and inshallah, khair,
you know?
So that exact same reaction happens.
Doesn't the Prophet Alaihi Salatu Wasalam already know
that about young people?
Doesn't he already know, okay, I'm not going
to probably get the wisest or most comprehensive
response to this, so why bother asking?
Okay, keep them involved, be part of the
decision, anything else?
Who are the future sahabis that are going
to be in battle after him, Alaihi Salatu
Wasalam?
Them.
So what does he do?
He gives them an opportunity to participate in
this leadership by sharing some opinion, whether it's
good or bad, he will decide that, Alaihi
Salatu Wasalam, because why?
You saw the verse now, An-nabiyu awla
bil mu'mineen, like his ruling is going to
be final, but he's going to listen to
everybody, this is the first thing.
So specifically with the youth, it was to
kind of just put and plant a seed.
Also, it was to get an understanding from
all of the followers, all of his followers,
no matter how young or old.
So you're basically going around to as many
people as you can, get as much information,
gather as much opinion, and people, their suggestions
of what you do, get as much of
that as possible.
And then you go and you decide back
with the rest of the senior and leaders
amongst the companions, then you go back and
discuss it.
So it's also to gather as much as
possible.
Okay, the second thing that he did, Alaihi
Salatu Wasalam, is he went to the senior
companions as well.
And he did the same thing.
The senior companions are the ones who came
together and said, Ya Rasulullah, Ya Rasulullah, let's
just think this through, okay?
We have to come up with a strategy.
Salman Al-Farisi is amongst the senior group.
He suggests, so he is the one that
came up with this idea of digging a
gigantic trench, okay?
The name is Salman Al-Farisi, which we
mentioned last week, right?
And what this will do, the goal, I
don't think we mentioned this, but the goal
behind this trench was to split the Quraysh
army into bits and pieces.
So like, some will go in, some will
hesitate, some will go and get stuck, some
will go and get back out, and it'll
just be chaos.
So if whoever is able to make it
across this trench to the other side, 3
,000 plus companions can deal with that, because
now you have a massive army that's completely
split up into pieces now, right?
So the strategy was genius.
And it worked, okay?
I need to go back and make one
retraction.
This name here is not the story that
I told you of the person that dug
through the trench and came to the other
side.
That's a different name.
It just came to me, so just make
sure you make that correction.
Keep this person's name.
This man's name was the person that came
up with an interesting idea.
He came up with this idea.
He went to the Prophet, Alayhi Salaatu Wasalam.
So later on, this man became Muslim, right?
And he went up to the Prophet, Alayhi
Salaatu Wasalam, and he suggested that, why don't
we, he says to Prophet Sallallahu Alaihi Wasallam,
that I have experience with battles and experience
with tribes and leaders having problems with each
other and tension building amongst each other.
I have experience.
I understand, I've seen this happen before.
So he says, yeah, Rasulullah, would you allow
me, let me go to this Jewish tribe,
Banu Nadir, that's sitting on the outskirts of
Medina.
Let me go to them and see if
I can stir up something between them and
the Qurayshis of Mecca and see if there
could be some kind of disconnect because that
would be to our advantage anyway.
So the Prophet, Alayhi Salaatu Wasalam, gives them
permission to do that.
He goes to the Quraysh leaders.
So he goes to Mecca and he sits
with some of the leaders of the Quraysh
and he says to them, he said, listen,
the last two battles you guys had with
the Muslims.
Well, he starts off, he's like, so how
do you guys feel about Ahzab, you guys
preparing and so on, they're sharpening their swords,
they're getting all their shields ready.
So you guys feel, you guys have 10
,000, they have 3,000, how you guys
feel about this?
They're like, well, it's done, it's in the
bag.
We got this.
There's no way they can be victorious.
So what he does is he says, just
like how you're victorious in Badr, right?
Just like how you guys managed with Uhud.
Yeah, Uhud was devastating, 70 plus, but they
still put up an unbelievable fight.
If it wasn't for that last part of
Uhud, where the Prophet, Sallallahu Alaihi Wasallam, put
those companions on that little mountain, Mount Aina
in the mountain of two eyes and told
them stay there.
If that didn't happen, the Muslims had already
destroyed you guys.
So looks like your strategy has been working
pretty well so far, right?
And then they stop and like, wait a
minute.
So then even though we got the numbers,
this might still turn out as a loss
for us.
So he comes up with a suggestion and
he says, listen, I got an idea.
Why don't you send a couple delegates to
go to Medina and live and try to
like integrate with society and stay there for
a while, right?
So that way you already have sort of
like an arm in Medina and hopefully they
can gather some intel.
They can see the movements of the Muslims,
what their next step is, and you'd get
this information and that would be to your
advantage.
Like it was a great idea.
So what do you think they did?
They sent a bunch of delegates to Medina,
settled in there.
So this man, Abu Amir, goes back now
to that Jewish tribe that got kicked out
of Medina and says, you know what happened?
Those Qurayshis in Mecca, instead of sending you
guys back to Medina because you guys lived
there, they took one of their own people
and sent them back in there.
So they're in there right now.
How does that make you guys look?
So now this tension started to boil between
the Qurayshis themselves, right?
What do we call this today, by the
way?
There's a name for this kind of, I
wrote it down here.
Anyhow, there's a specific name for this.
And the point is, is that he basically
created propaganda.
Yeah, that's the word I was looking for.
He created this propaganda and everyone started to
believe this.
And that's it.
Everybody started to believe the Qurayshis now are
going against this tribe when they're supposed to
be on the same team.
And now who are these people in Medina?
And it just created this disconnect.
So now they have tension amongst themselves.
You know, all this, do we have the
same strategy amongst Muslims from everyone else around?
Is that also being used against us today?
You know, one of the, I don't like
to get into politics, but I mean, one
of the reasons why most of Muslim countries
are constantly being invaded and there's this disruption
and things of that nature is to create
this chaos, right?
One of the reasons why, and this is
happening since the time of the Prophet Ali
Sallallahu Alaihi Wasallam.
When you can go into a people that
have always cooperated and got along with each
other, with their neighbors and the extended community
and other countries and go and flip that
upside down and disrupt it.
Now, when it comes time for them to
come together, to defend, to protect, to provide,
it's absolute disaster.
The entire government system has collapsed.
The political system has been completely collapsed.
We see examples of that all day, every
day.
Just think back of every Muslim country, you
know, and just think back of all that's
happened, what it's caused.
Like, I mean, again, like there's obviously much
more to it, but just on this one
point and relating it to this situation, it's
all, it's very interesting, but not new.
So the crops are low.
We talked about this.
Weather is freezing.
Times are extremely tough.
The Sahabas were reciting these poems while they're
digging the trench.
We are those who have sworn allegiance to
Muhammad Sallallahu Alaihi Wasallam.
You know, they're saying this in Arabic, but
this is just the meaning that I, just
look at the wording.
We are those who have sworn that we
will support the Prophet Ali Sallallahu Alaihi Wasallam
in this struggle, in this battle of jihad
forever, as long as we live, we will
give our life for him.
The Prophet Ali Sallallahu Alaihi Wasallam, when he
hears that, he replies, Oh Allah, there is
no life except the life of the hereafter.
So honor the Ansar and the immigrants, the
Muhajirs with your generosity.
Just give them more.
So this, you know, militaries always do that.
Like they'll be chanting different slogans.
One, two, three, four.
Who's the best of them all?
And they'll just have like these slogans and
different things to get everybody all riled up,
to get everybody in a certain like mode
and a certain focus.
So it's kind of like a similar thing.
But look at the words that they're chanting.
You know, it's all about love for Allah,
love for the Prophet Sallallahu Alaihi Wasallam.
We're in this, we're in this this day.
We all know that stories, was the Prophet
Ali Sallallahu Alaihi Wasallam also part of digging
the trench?
Yeah.
The Prophet Ali Sallallahu Alaihi Wasallam is in
the trench working with the rest of them.
So this was also the media propaganda.
So the same name that we shared with
you earlier.
And this trench strategy was extremely successful.
How much of the Muslims were lost in
the battle of Ahzab, students?
Yeah, about five or so, or even less,
excuse me, even a little more, five to
seven, right?
And how much of the Qurayshis?
Yeah, two or three.
That's it.
So in terms of loss of life in
comparison to all the other battles, it was,
they were able to keep that and hold
that together.
This is the name that I wanted you
to write down of the one who confronted
Ali.
Amr ibn Abdul-Wad, Amr ibn Abdul-Wad.
He was also called Waddan and Waddun and
Wud.
Doesn't matter, all of it the same.
This is the name, okay?
So don't mix the two that I did,
just hopefully that's clear.
So this is the individual.
Look how old he was.
He was a beast.
No, no, no.
That was the one who was sent to
Mecca and did all of that propaganda.
Yeah, that's one.
And now this is a second name.
This person here, yeah.
Yeah.
Yeah, so this was, yeah.
No, no, this was all prior to him
before he became Muslim, right?
But he was somebody that was not an
enemy to them.
Just because he was a Muslim doesn't mean
that he wasn't an enemy.
He recognized the leader of the Muslims and
he would refer to him as Ya Rasulullah.
And all he did is like, would that
be okay with you?
I go to them and I just talk
to them and see, this would be in
your, this would be an option to you.
It'll be a benefit to you.
So okay, Ya Rasulullah, Prophet Sallallahu Alaihi Wasallam
gives them, okay.
This is the one and only time this
ever happened anywhere in Islamic history where one
person was allowed to do this.
Media propaganda and creating that sort of thing
is something that scholars discuss in great detail.
And obviously it has a lot to do
with the whole honesty factor and how much
you can bend certain things in order for
defense and protection for yourself and people, right?
Which is a separate subject by itself.
But Amr ibn al-Wad, this is the
man.
I'm glad I wrote it down here.
No, no, no.
That's the other name that I gave you.
This person here.
Amr al-Rahe, Abu Amr al-Rahe.
Yeah, yeah.
This was prior for him becoming Muslim.
But just because he wasn't Muslim, it didn't
mean that he was an enemy to them,
right?
We don't know anything about this individual except
this name.
This one story seems to be a tribute
to him.
When I did research on it, I found
several other versions, but they were all very,
they were very strange.
So I don't wanna use them, right?
This would seem to be one of the
more common versions of this story.
So I will leave it at that.
It's very long.
I think I came across maybe, this was
months ago, maybe six or seven different versions.
Some of them very long, and they mentioned
all sorts of things that we don't need
to talk about.
So this individual now, Amr ibn Abdulwad.
He is the one that verses Ali radiallahu
anhu.
Amr is a 98-year-old warrior.
So this man was extremely tough.
And he is also the leader of all
of the warriors of the Qurayshi then, okay?
He's the leader.
Like this is their most powerful guy.
It's amazing.
Out of 10,000, a 90-year-old
is their guy.
So he was a beast.
So when he confronts Ali radiallahu anhu, it
was said that Ali had a beard that
extended from one shoulder to the next, okay?
He was also a large, big man.
And he was also the guy that the
companions would turn to.
The stronger, the more brave, the more powerful,
all of that stuff.
There's a story of Ali radiallahu anhu who
one day stood in front of all of
his friends, the other companions, and said, and
they were wrestling backwards.
He's pinning everybody down with ease, throwing them.
Not the wrestling you see like WWF.
That's not real.
That's not wrestling.
Wrestling in its classical sense was that you
push and shove and you try to drop
the person to the ground and pin them
there.
Once you drop them, you're done.
But it's all about brute strength.
You're not doing like pile drivers and swing
them and stand on a rope and fly.
None of that stuff, right?
So Ali proved that he was the guy.
And he started to boast one day.
He's like, nobody can pin me to the
ground.
I got all you guys.
So there's a person there, the Prophet alayhi
salatu wasalam.
And he asks and he says, did everybody
have a chance to wrestle you?
So Ali said, yeah.
So the Prophet alayhi salatu wasalam says, no,
no, no.
There's one more person that hasn't had a
chance.
So Ali got all tough.
And he's like, okay, who's this person?
Bring him to me.
So the Prophet alayhi salatu wasalam says, listen,
tomorrow after dhuhr come under a certain area,
he pointed to an area under a tree
and said, come after dhuhr there, and you'll
meet this person.
Next day, Ali is there right after dhuhr.
Staying, waiting, real pumped, ready to see who's
this guy that would be his first challenge.
And this man comes up to him and
his face is all covered.
And the man just looks at Ali and
says, al-ula, round one.
So they shove and push back, and the
man pins Ali to the ground.
So Ali gets a little confused, gets back
up.
He's like, okay, let's do it again.
So the man says, al-thani, round two.
Back and forth, back and forth, pins him
to the ground.
So Ali is like, who are you?
Gets up, do it a third time.
And after the third time he gets pinned
to the ground, he's begging, please tell me
who you are.
This is crazy.
Guess who it is?
The Prophet alayhi salatu wasalam.
So Ali was the man, but there was
a man above the man.
So the Prophet alayhi salatu wasalam, and they
had a big laugh about it, actually.
It was narrated that you could see the
Prophet alayhi salatu wasalam's molar teeth, how he
smiled, and they enjoyed that moment.
Which, you know, there's so many things that
come out of situations like that, but the
point is, is that it highlights Ali was
the guy.
So Ali radiallahu anhu, when he saw this
90-year-old crossing the trench, and he
got out in the front, and he started
to chant, ha, ha, ha, who's gonna step
up to be who?
And he started doing this, boasting in front
of them.
So Ali does this, there's the three.
So I'll give you three options.
Number one, become Muslim.
Because if you become Muslim, what's gonna happen?
It's done.
Or number two, go back.
Or number three, fight me.
So he's like, number one and two, forget
about it.
Let's go at number three.
So you have the best on one side,
the best on this side, and Ali kills
him.
Radiallahu anhu, Ali kills this man.
Yeah.
So the Quraishis now, when they see their
best was finished, Allah sends these powerful, strong
winds.
This is all happening in the midst of
this, Quraishi resources, which we've already talked about.
So now this is when panic really set
in for the Quraish.
Now they really like, what are we gonna
do here?
So look what Allah says next.
Idh ja'ookum min fawqikum wa min asfala
minkum.
I call this a satellite view of the
battle of Ahzab.
Ken, if you're standing on the Northern side,
okay, of any city, are you able to
see what's going on on the Southern side
just by standing?
No.
Now, today, we have technology.
You can send drones and you can connect
a satellite and you can get intel and
you can know not only what's happening on
the other side, but what's happening anywhere else
in the world without being there.
So they don't have this, but you know
what they do have, the companions?
They have Allah giving them ayat about this.
So look what Allah tells them next.
Idh ja'ookum min fawqikum.
Remember when they came at you from the
East and West?
So they came at you, the Quraishis, and
they entered.
Remember we said the entrance point of Medina
from the Eastern and Western side?
So remember when they came, when your eyes
grew wild in horror.
So what ended up happening when the companions
saw all of this?
They're humans.
So this sense of like fear, they got
really frightened.
And look what happened.
So they get this aerial view now from
Allah that they're coming between these two ends
of the city.
Now we have technology that does this.
Now we break down the ayah.
When the companions saw this, they were scared,
but they were well-composed.
They did not get out of their mind,
lose their focus.
They knew exactly what they were doing.
When they were building the trench, that was
the benefit of constantly chanting those phrases, right?
To re-inform and to stay strong when
the moment becomes the moment.
What ends up happening?
Remember amongst the 3,000, there are who
amongst them?
The troublemakers of Medina, right?
So now you have these hypocrites.
They are the ones that lose their mind.
So look what happens to them.
The first thing they ever gets away, the
zaghat al-absar, when their eyes rolled up
and they're petrified.
You know when somebody gets really scared, they
kind of do this and they freeze.
That's what zaghat al-absar.
It's like their eyes roll up and they
just can't see.
They can, they're so fearful.
They see trouble coming.
They know it's gonna hit them and they
just can't even look at it.
So naturally, sometimes what happens?
The eyeballs literally roll up.
Then number two, wabalghat al-quloobu al-hanajir.
Their hearts were reaching into their throats.
Hanajir, so just before you, when you swallow,
you make a slight sound.
Once you've swallowed something, that little gulp sound,
that's called hanajir.
What ended up happening with these munafiqoon, their
hearts reached into their throats, which means like
they were so scared that it felt like
their heart was gonna come out of their
throat out of fear.
The companions would have never known this.
It's only through the Prophet Alayhi Salatu Wasalam
that they knew, wait a minute, amongst us
3,000, there are people who are here
and they're not here for the right reasons.
So this situation might turn a lot worse
than it already is.
So now the split happens where the true
companions, as opposed to the hypocrites, now become
clearer and clearer.
In the midst of all of this, guess
who's still shouting and whispering to this person?
See, I told you he'd set you up.
I told you this was gonna be a
disaster.
Who's doing that?
Abdullah ibn Salul, still there doing this.
He did the exact same thing in Uhud.
Uhud, 300 plus companions fell to the rumors
that Abdullah ibn Salul started.
So it went from about 1,000 persons
amongst the Sahabas in the Battle of Uhud,
and it decreased to about 700 or less.
300 plus fell into the propaganda of this
guy.
And so they all just like, you know
what?
We're out, gone.
Here though, this is the second round.
They didn't do that.
They didn't say, look, we're gonna go back
home.
We're gonna hide under the bed or something.
They didn't do that like they did in
Uhud, the hypocrites.
What they did this time is like, look,
and we learned the first time we got
caught.
Everybody knew who we were.
We can't let that happen.
So let's just go along with this one
and let's blend in.
But Allah calls them out and Allah points
out.
Here's the third.
Watathununa billahi thununa.
What kinds of bad assumptions they had about
Allah.
So this is to add that if it's
not the prophet, it's gotta be this God
of his, this creator of his that he
keeps talking about that's gonna protect him.
And look what he set us up to
do.
Hunalika bituliyal mu'minoona wa zulzilu zilzalan shadeeda.
Then and there, the believers were put to
the test and were violently shaken.
What's the test here, students?
What's the test?
What's the test that Allah is putting, is
making reference to here?
It's the battle itself, but there's something else.
It's their faith, their commitment, their trust that's
still being trialed and tested.
Because why?
Everything, like we talked about, everything is just
against them.
It looks like they're just losing more and
more.
Wa idh yaqoolu almunafiqoona walladheena fee quloobihim marald.
This is one of the only ayat that
this happens to where Allah does a distinct
separation of two things.
When they're hypocrites, that's one group, but then
there is, and those with sickness in their
hearts.
Munafiqoon are people who are sick, spiritually sick
in the heart.
But this ayah is now singling out another
group.
So who is this group?
And remember when the hypocrites and those with
the sickness in their hearts said Allah and
his messenger has promised us nothing but delusion.
Who's the second group, the sickness of the
hearts?
Who's this group?
Think about who the munafiqoon are trying to
talk to and influence.
The ones who fall into that influence and
they believe what the munafiqoon said.
Allah says that those individuals, you see what's
amazing is that Allah did not call those
who believe the hypocrites, he didn't call them
hypocrites.
Everybody understand?
When hypocrites came to them, said your prophet
is this, the battle is this, you're destined,
you're doomed, it's all over.
And they said, you know what?
You're right.
This is gonna happen just like what happened
in Uhud.
So I'm out, I'm going, okay.
Thanks for letting us know.
Allah didn't call the ones who fell into
that propaganda.
He didn't call them hypocrites.
He called them those who have a sickness
in the heart because it is something still
very important and it's a tragedy with respect
to their faith.
That that commitment and trust with Allah and
his messenger was not fully there as yet.
Wa illa ghurura, except that they've started saying
and they continue to spread the same message
to others as well, that this was all
ghurura.
We will just start this one and pause
here inshallah.
Wa ithqala atta'ifatum minhum ya ahla yathriba
la muqamalakum farjiroon.
Remember when a group of them amongst the
hypocrites, they said, all people of Yathrib.
What was Yathrib?
We used to be the old name of
Medina.
What did the prophet Ali Sallallahu Alaihi Wasallam
do?
He changed it to Medina tul al-munawwara,
the city of lights.
The munafiqun still kept calling Medina what?
He said the people of Yathrib.
This is the only ayah in the entire
Quran where Medina is referred to by the
old name, this ayah alone.
Which means, what are they still trying to
do, the hypocrites?
They're trying to call on the people's emotions
and make the city Yathrib again, rather than
Medina.
Do we see a version of this today?
Instead of calling it Palestine, you call it
what?
Do you see, we see the same thing
today.
So they're doing the same thing.
They're like, oh, people of Yathrib.
Forget this whole Medina, it's Yathrib now, okay?
It's always been Yathrib.
Same exact thing.
This is one of the reasons why this
surah is so important in today's world, right?
So they're doing this to get to the
emotions of the people.
There's no point in you staying.
So, la muqamalakum farji' Go back.
So go back to where you came from.
Go back to your homes.
Go, just don't waste your time here.
wasta'dhino wayasta'dhino fariqun minhumun nabi Another group of
them asked the Prophet, alayhi salatu wasalam.
So the hypocrites are encouraging.
Some of them leave.
Some others, they're like, okay, you know what?
Hypocrites, just wait a second.
Let me go ask the Prophet, alayhi salatu
wasalam, is it okay to just leave?
I don't wanna participate in this battle.
So a group of them asked the Prophet
to leave, saying our homes are vulnerable.
So this is some of the excuses they
came up with.
How do you go to your leader and
be like, okay, listen, I don't wanna take
part in this battle, but I don't want
you to think that I'm a coward.
So listen, somebody's gotta be back in the
homes and protected and make sure the Quraishis
don't get into our homes and steal our
children and our food and our wives.
And so somebody needs to, I'll take it
upon myself, Ya Rasulullah, to protect this village,
protect this community.
So that's what they said.
Our homes are vulnerable.
wayaquluna inna buyutuna awrah wama hiya bi awrah
in yuriduna illa firara While in fact, they
were not vulnerable.
They only wished to run away.
So Allah exposed really.
Awrah, we all know this word, which literally
means like a hole in the wall, something
that should be covered or shielded, and now
it's exposed.
So that's why the privates are referred to
as awrah, because they should be covered, but
now in this case here, they are exposed.
So Allah says, buyutuna awrah, which is one
of the names of houses in the Quran
as well.
It's also called awrah, right?
It should be shielded, it's private, but in
this case here, they were saying, no, no,
no, it's vulnerable, it's exposed.
The Quraishis could get in there.
And Allah said, no, no, no, they were
not vulnerable.
They were completely safe.
They only wish to use that as an
excuse to run away.
And let's pause there, inshallah.
Subhanakallahumna wabihamdika sharwallailahilalatastaghfiruka watubu ilayk.
Wassalamualaikum warahmatullahi wabarakatuh.
Anybody have any questions?
Go ahead.
Yeah.
Yeah, yeah, yeah, yeah, yeah.
Yeah.
So in verse 11, you see he said,
in this verse, he said...
Yeah.
Very good.
So two things could have happened here.
Either Allah is talking to the elite amongst
allatheena aaminoon, or now allatheena aaminoon have also
become mu'minoon.
Yeah.
So they have now also become, yeah, they
stood firm.
So now they are all counted as one,
which the latter is the most correct opinion
about, right?
So now they are all considered allatheena aaminoon
believers.
Now they are all one together.
Okay.
Very good, guys.
Inshallah ta'ala we continue next week.
JazakAllah khair.
As-salamu alaykum wa rahmatullah.