Musleh Khan – The Art Of Dhikr Al-Ahzaab Unveiled Class 10
AI: Summary ©
The speakers discuss various verses and points related to the topic of Islam, including the importance of avoiding political or social dynamics, divorce, and marriages. They emphasize the need for people to trust and develop the life of the person by planning and taking actions to prevent marriage. The negative consequences of divorce, the importance of avoiding marriage, and the use of "verbal communication" in establishing relationships with people are also discussed. Lastly, they touch on the topic of respect and the importance of being around people of different cultures to develop the life of the person.
AI: Summary ©
So, we have done this verse, haven't we?
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ Okay.
Yeah.
Good.
36 and 37.
So we have done this one.
We are on 36.
Is that correct?
Or we've done 36?
We're on 38.
Okay.
Okay.
There's a lot to, as usual, I say
this every class, but there is a lot
to hatch out.
So let's go back to, for a quick
refresh, let's go back to, we're not going
to go through all the points here.
Let's just go back to 37 real quick,
refresh our, you know, memory of some of
the things we've been talking about, and then
we'll zoom right into 39 inshallah, okay?
So remember this verse.
This verse is the verse that we said
pretty much highlights the marriage of Zaynab and
Zayd, but also it highlights when the divorce
happened, and it also carries into the conversation
that now the Prophet, peace be upon him,
will marry Zaynab.
And we mentioned, let's see who can answer
this.
Why did Allah prescribe the marriage of Zaynab
to the Prophet, peace be upon him?
What was the lesson for the ummah behind
this marriage?
Just say it, go for it.
Whether that is an adopted son, realistically, in
truth, or what happened here.
So adoption in Arabic is called tabanni, and
that is not what happened prior to these
verses.
It was a cultural thing where you just
created your own tabanni.
Because what was the phrase that they used?
We said it was, you are like my
son.
They understood and accepted that statement.
If you called anybody with this phrase, you're
just like my son, done.
They are actually like your son.
You have, quote unquote, culturally adopted them.
So these verses came to eradicate all of
that.
But as you know, it's still relevant in
our time.
Just because the verse says it doesn't mean
the people are going to practice it.
So now we need a truth or an
example that others can look at and say,
okay, this is for real.
And this is the marriage of the Messenger,
peace be upon him, to Zaynab.
To show everybody that culture, that practice that
had gone on for so many years has
now been eradicated.
It has been expelled.
It's been canceled.
It's been erased.
Nobody is allowed to practice that again.
You are allowed to marry this individual.
Now, the famous statement of Aisha, she said
if there was one verse the Prophet, peace
be upon him, would have kept to himself,
it would be which verse?
This exact one.
Why?
Why did he say that?
Or why did she say that about him?
Right here.
No, no, no.
Go back.
You started it.
It would hurt him if he remained with
her.
How?
What's the pain?
What's the hurt?
Where is it coming from?
Here's your hint.
What's people going to start doing when they
see this?
He doesn't like to be the subject of
gossip.
Nobody does, especially leaders.
They don't like to be the subject of
gossip.
That's why when you want to throw a
leader down, even in politics, you see what
happens like every day.
Soon as a scandal happens, tear them down.
Right.
Sometimes they deserve it.
Other times you decide.
But the point is, is that he does
not want to create or be part of
or a subject to any sort of gossip
or scandal.
So Aisha knew him.
She knew him very well for her to
make a statement like that.
She is the only companion in existence to
make a statement like no other companion made
the statement except her.
OK, yeah, yeah.
So he tells when remember when Zaid comes
to him, why is he coming to him?
Because he's asking for the divorce.
He's having problems.
This part of the verse starts to introduce
this back and forth.
Keep your wife in fear.
That's the Prophet's response to him.
This is not a formula that you take
in problems where marriage seems to go downhill.
It's itching.
It's edging towards divorce.
This is something that happened.
The laws of divorce had not been fully
legislated yet, but it will be very shortly
after.
But here.
The Prophet, peace be upon him, already knows
if he was ordered to tell these two
to get married, he cannot tell them.
He cannot tell them unless he is ordered
to to do what?
Because Allah ordered him.
We we looked at the verse, Allah ordered
him to tell Zaid to go marry Zainab
or tell Zainab to go marry Zaid, right?
It was Zainab, go marry Zaid.
This is a this is a marriage that
is not even recommended.
Allah, when Allah tells you to marry somebody,
you marry that person.
But you cannot break the marriage until because
it came from Allah to begin with.
That's why he kept saying, go back, go
back, go back.
And he said to him, fear Allah.
That's not a thing you want to tell
somebody who comes to you and says, my
problem, my marriage is going downhill.
To go back there and be like, listen,
keep trying, fear Allah, go.
That's not a thing you say.
That's why this is the only verse that
has this response in the entire Qur'an,
only this one verse.
OK.
Allah was going to reveal which which kind
of hints that he knew it was coming,
but he can't say it.
He needs to be told.
Right.
And that's his entire Sunnah.
He has to be told Prophet Ali is
never allowed to give instructions on Islam until
Allah tells him, OK, now you can do
it.
Now you can say, go tell them this,
go tell them that he can't just say,
look, I think that this marriage is not
going to work out.
I think it's going to get in divorce,
but just wait.
Maybe Allah will let me know.
No, he can't do that.
Unfortunately, people and Muslims do that all the
time.
All right.
But Prophet Ali has to wait for that.
So then the Ayah continues.
And so you were considering the people, whereas
Allah was more worthy of your consideration.
So you see, Allah highlights the single most
common problem when people hear about marriages falling
apart.
The people who are involved in those marriages,
this is the single most common thing that
they think about is, man, what are people
going to say?
What is family going to say?
What's my parents going to say?
What are in-laws going to say?
What are my children going to say?
What their friends are going to say at
school?
What the people are going to say?
We've been married for 35 years.
All the people I've met in 35 years
as a married man or a married woman.
What are they all going to say?
What does Allah say?
That's all that matters.
Allah says, you were thinking about what people
were going to say.
See, you're fearing people.
You should be more concerned with what Allah
thinks of this process.
You know how this is relevant to us
in this day and age?
What's the first thing?
We talked about this.
People lose when a divorce is about to
happen.
What's the first quality?
Your taqwa.
All those emails, oh my God, I'll see
you in court.
Oh, no, no, I hate you.
Your mom was always like this to me.
All of it.
You think that stuff isn't registered?
All of that goes on a scale.
You can't just delete that and be like,
oh, I said what I had to say
because you have to see what he did
to me or what she did to me.
Fine, there's pain involved.
We're not saying that it was a perfect
situation.
Fine, both sides did some pretty awful things
to each other.
But you don't get to insult and put
down and embarrass and ridicule and spread lies
and rumors and put down and destroy their
reputation and all the things that are totally
unnecessary.
Because as we mentioned to you, divorce in
Islam is actually a very peaceful process.
People make divorce ugly.
People do that, not Islam.
What does Allah say when you separate?
تَثْرِقٌ بِالإِحْسَانِ What's the highest level of iman
called?
If you're going to be here for Jum
'ah, listen to my khutbah tomorrow, inshallah, okay?
So ihsan, what does Allah say the starting
point for divorce should be done with what
quality?
Didn't say تَثْرِقٌ بِالإِمَانِ تَثْرِقٌ بِالإِسْلَامِ What does
Allah say?
You're supposed to be at the highest level
of iman when you're going through this quote
-unquote turmoil.
I tell people all the time that just
because a divorce happens, just as much as
you trusted Allah to make the marriage happen,
trust Allah that he knows what he's doing.
You don't know what Allah is protecting you
from.
You don't know perhaps at that moment why
Allah put you in that marriage to begin
with.
But what does Allah say?
وَاللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا Allah gave
you spouses that are just like you.
Now go and take that and go to
your husband or your wife tonight and be
like, you're actually an extension of me.
We've been married for 37 years, I'm waiting
to see what part of you is me.
Yeah, that's Allah's words.
Your spouse is a part of you.
جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ From you, Allah made
this spouse from you.
Meaning, that's Qur'an's way of saying, there
is a reason why you both clicked and
it turned into a marriage.
It wasn't because you were total strangers that
have nothing in common.
You're just like, yeah, you know what, you're
so right for me.
No, it was the opposite.
And all of that is from Allah, that
kind of compatibility.
Anyhow, so as we continue, eventually we found
out what the reason is or at least
one of the reasons why the divorce happened
between Zayd and Zaynab.
Remember this word, right?
وَطَرً وَطَرً Intimacy was lost.
And we talked about that, that intimacy is
an integral part of the survival of marriage.
And even in Islam, the word Nikah means
halal intimacy.
Linguistically, the word Nikah is defined as halal
intimacy.
So the essence, the whole purpose of the
marriage revolves and survives on many things.
This is one of those.
You can even think of it as intimacy
is a pillar of marriage.
You remove that pillar, you can see how
unstable the marriage will become.
And it's just a matter of time before
the entire institute falls apart.
Let's go on.
Both of them have to make it.
We talked about this as well, right?
Both of them have to make an effort
to be interested in each other.
It's not just him alone.
It's both sides that have to do this,
right?
زَوَّجْنَاكَ Now the order came in the same
ayah that you, the messenger ﷺ, you go
and marry her.
زَوَّجْنَاكَ So the divorce happens.
And the order came now, we got you
married.
What was once a potential scandal that he
was fearing, he was scared of, he was
hesitant about.
Look what Allah turned it into.
Now it's an honor, right?
A marriage that you thought was really not
for you, but it fell apart.
One day you stop and you're like, alhamdulillah
man, I went through that.
Because I grew up.
I understood life.
I understood this.
I understood that.
I understood emotions.
I understood how to communicate.
I understood endless, the list goes on.
That's the honor in all of this now.
زَوَّجْنَاكَ So the ayah, let me just go
back to the Arabic.
زَوَّجْنَاكَهَا لِكَي لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي
أَزْوَاجِ أَدْعِيَائِهِمْ So we talked about that.
We gave her to you in marriage so
that there would be no blame on the
believers for marrying the ex-wives of their
adopted sons.
So that's the lesson right there, okay?
After their divorce and Allah's command is totally
binding.
You know what ends up happening, right?
People start doing this with ayat like this,
right?
Like, I know it was allowed once upon
a time, but it shouldn't be allowed in
2024.
It's too archaic and old-fashioned and expired
and doesn't belong in our society, doesn't belong
in our culture.
We're not used to that.
You know what Qur'an's response is to
that?
Too bad.
Because why?
Allah says, وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا That's it.
It's done.
It's written in stone until the Day of
Judgment.
This kind of marriage is allowed.
Now we have to talk about something else,
okay?
And that's this, which I don't think we
discussed very much last week, okay?
Yeah.
Marriage with age gaps.
You know when parents tell their children, right?
You tell her or him, you know, she
might be 2 or 3 or 10 or
15 years older than you, but she's a
good person.
She's a good, good person.
I know her.
We know the family.
We know their background.
And this idea of a massive age gap,
right?
And just for the sake of I don't
know who will listen to this online and
if it will reach CP24 at some time.
So let me just make some things very
clear, right?
We're talking about mature adults who have arrived
at this time of their life where they're
thinking about marriage, okay?
The exact age, that's not our conversation here.
So marriage with age gaps.
So there's 10, 15 years apart between you
and him or her.
What's your advice?
Is it a good marriage?
Is that something you would encourage or does
this sound familiar?
I'm like, God, what are people going to
say when they walk down the aisle together?
He looks like her dad.
Yeah, we hear those things all the time.
Totally inappropriate.
Both.
Both.
But in this context, it's talking about the
wife.
When the wife does this, when she says,
oh, I don't want to marry anybody who's
older.
But we can flip it.
It doesn't matter, right?
Let's just talk about it on both sides.
First and foremost, what's the fear?
Let's just be realistic for a second.
Why has society created this sort of stigma
around age gaps?
Why?
Where does that come from?
What do you guys think?
A lot of you here, like I said
to you last week or the week before,
I may know the books, but this stuff
here doesn't teach me what most of you
have, which is the experience.
So you tell me, where do you think
this idea of looking down upon marriages with
big age gaps comes from?
Mm hmm.
It's culture.
Mm hmm.
OK.
OK, I'm going to I'm going to come
back to this for a minute.
What you just said.
Go ahead.
OK, so take advantage of you because, you
know, the age he or she is way
older or.
And what did you say?
OK, listen, because this is a very common
problem.
Go ahead.
Yeah.
You want to be on the same page
and you want to grow old together.
Taking advantage.
OK, so your appearance clearly one is going
to look like the parent when he's actually
the spouse.
He or she is the spouse.
It just looks weird.
Yeah.
Yeah.
OK.
Mm hmm.
OK.
I hear you.
I hear you.
One hundred percent.
Let me ask all of you now.
Could everything that you've mentioned happen to any
other marriage?
Where one side takes advantage, one may grow
older and faster and gray hairs a lot
quicker than the other.
One could want children, but the other says,
yeah, yeah, I'm good.
You know, we're the same age should be
OK, but just Allah doesn't give it.
Could all of this happen?
So let's go back to the question.
Why is this a problem?
Yeah.
Yeah.
Yeah.
And I agree.
Yeah.
No, I agree with you.
Like when doctors and life tells you that
there's a certain time in your life where
you just can't have children and you make
that clear, that's fine.
Right.
No big deal.
I am just going back to one simple
issue here is why is all of these
deterrents from marrying somebody who's older?
Do you think and believe that these are
valid reasons?
Islamically to turn away or deny the marriage
of someone older.
Yeah.
And we all know that that's going to
be an issue.
Right.
Right.
Do you see my point here?
No matter what we say, it's all going
to go back to one simple point principle
in our team.
Islam allows it.
That's it.
You can take all the planning and the
precautions and look at all the different possibilities
and outcomes.
And, you know, maybe, you know, you're already
starting to get great.
We haven't even married yet.
You can go through all of that.
It means nothing.
It's just life.
It's culture.
It's people.
You know, your surroundings and who you choose
to be with.
Listen, I had a professor who's still alive
in the University of Medina.
He was just getting towards his 90s.
And he got married.
Yeah.
And he got married to somebody significantly younger
than him.
And guess what?
They have two children.
Yeah.
No, no, no.
Let's not even go to the, like, those
types of marriage.
I'm just talking about age gaps.
That's it.
That's all.
Don't look at, oh, you know, it's easier.
You know, you can, you know, survive.
There's a lot of healthy things to eat
to keep you strong, if you know what
I mean.
Right?
So it's allowed.
But just remember, guys, 99% of the
excuses that come along that stop these kinds
of marriages are not valid excuses.
That's the point here.
They're simply not valid.
If you don't prefer it, you don't like
it's going to look, what are people going
to say?
You can talk about those things.
But to make those things the reasons why
you shut someone down and stop them being
with each other.
And to stop that from happening, just because
of these other factors we talked about, is
technically but also explicitly unacceptable in our deen.
Right?
Oh, yeah.
And we have a conversation about that in
this surah as well.
So we'll come to that as well.
Let's go on.
مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِي مَا
فَرَضَ اللَّهُ لَا There is no blame on
the Prophet ﷺ for doing what Allah has
ordained for him.
Because you know why this ayah comes immediately
after?
It's because that's what started to happen.
The hypocrites started to do what hypocrites do.
They started pushing it out.
Look at him.
He did it.
He actually married her.
And Allah continues to protect and defend his
honor ﷺ.
That has been.
سُنَّةَ اللَّهِ الَّذِينَ خَلَوْا مِنْ قَبْ وَكَانَ أَمْرُ
اللَّهِ قَدْرًا مَقْدُورًا That has been the way
of Allah with those prophets who had gone
before.
Meaning that Allah, once Allah legislates something, Allah
will never hold against any prophet for following
through on those orders.
Even if society and people holds it against
them.
So maybe in society, they will look down
at the Prophet ﷺ.
They might even punish him for this.
They might propagate all sorts of insane things
against him.
Destroy his reputation.
But what does Allah say?
That is all.
How terrible the story they focus on.
وَكَانَ أَمْرُ اللَّهِ قَدْرًا مَقْدُورًا Allah's command has
been firmly decreed.
Why did I put that part of the
ayah in red?
Let's see if any of you remember a
khutbah I gave about maybe three years ago.
Okay, fine.
You won't remember that one.
This ayah here.
That part of the end.
Just underline or write that part of the
end.
Those were the last words of Umar ibn
al-Khattab r.a before he died.
Okay.
These were the last words.
And exactly when it happened.
When I say last words, exactly when this
happened.
Remember when the man came.
What was his name by the way?
Who killed and stabbed Umar r.a. Hmm?
He was Wahshi but that's not his name.
No.
Okay.
Who is Abdullah ibn Salul?
Who is this person?
Okay.
He's the leader of the hypocrites.
The person who came and stabbed Umar is
a person you're going to tell me who
that is next week.
Okay.
It starts off with Abu.
Okay.
Okay.
Fine.
It's Abu Lu'lu'a.
Yeah.
Or you can even sometimes it's pronounced as
Abu Lu'lu'a.
Abu Lu'lu'a.
Whatever the case is, right?
Abu Lu'lu'a.
The story is truly like remarkable how this
all unfolded.
But it's not our discussion here.
But the reason why I put this here
is.
So Umar ibn al-Khattab.
Does anybody know the details?
He was stabbed while he was leading Fajr.
So the masjid was dark.
There's no lights or anything.
And Abu Lu'lu'a came from the
back.
Had a double-edged knife that he made
by himself, right?
Double-edged knife.
And he poisoned both ends.
And just when Umar radiallahu anhu went down.
He was reciting a portion of Surah Yusuf.
When he went down in rukur.
And he stood up.
And they were about to go down for
sajdah.
That's when Abu Lu'lu'a came out
of the line.
Jumped forward.
And stabbed him 9 times.
Okay.
And he fell right down to the ground.
Soon as he fell down.
He recited this verse.
وَكَانْ لَأَمْرُ اللَّهِ قَدْرًا مَّقْدُورًا It's remarkable.
You have to live your whole life as
sincere as possible.
To come and say verses like this at
the time of your death.
Be very attentive when you go and visit
people who are about to pass away.
And they say things like, الحمد لله مُقَدَّرَ
اللَّهُ مَا شَاءَ فَعْلٍ They start like uttering
phrases on their own.
You're not coaching them through.
They're doing this on their own.
And they're quoting verses.
Or they're talking about different things.
It is all one of the, easily one
of the strongest signs of a good and
righteous ending.
And an ending that they themselves are looking
forward to.
And an ending that once they pass away,
and they pass away like this, they don't
want to come back to this world.
They're waiting for us to join them.
Because of the bliss and the honor that
they're experiencing there.
There is nothing that the righteous want from
this world.
So, the fact that Umar رضي الله عنه,
such a specific verse, not even the entire
verse, just the end, really gives you an
insight of the kind of individual he was.
مَقْدُر So, there's a lot of emphasis here,
but I just put the reason why this
part of the word is mentioned here at
the end.
For the last time.
So, it's as if Allah is saying, for
the very last time.
So, Umar رضي الله عنه knew it was
the end, right?
الَّذِينَ يُبَلِّغُونَ Yeah, say it again.
Yeah, yeah, he knew.
You know, he saw a lot of the
signs.
And then, you know, Abu Lu'lu'a
kind of hinted to him, when Umar was
doing his rounds in the marketplace, and he
came across a stall that Abu Lu'lu
'a owned.
And Abu Lu'lu'a was extremely skilled
at forming and creating like these kinds of
weaponry and shields and different things.
He was a master at this.
He was the best at it, if you
could say.
So, Umar رضي الله عنه tells him that,
I want you to make me a little
dagger.
And he utters a phrase, basically hinting, you
know, one day you can try it out.
And Umar looks at the rest of his
followers, a few companions with him, he's like,
I think he just threatened to kill me.
So he kind of knew it's going to
start coming.
And when he went and made his last
hajj, Umar رضي الله عنه, the companions heard
him.
All his du'as were just about a
happy and bliss life in the akhirah, and
to forgive him for any mistakes in his
leadership.
It was like farewell du'as after farewell
du'as after farewell du'as.
So everybody had this sort of insight, something
is about to happen to this man.
And when Umar رضي الله عنه starts paying
attention to all of these things that are
unfolding, he starts to put it together that
it's coming.
Does that only happen to companions and prophets,
or does that happen to us as well?
More specifically, remember this verse at the end
of surah al-hajj, يَا أَيُّهَا النَّاسُ ضُرِيبَ
مَثَلٌ So the word is not مباشرة, but
use the word مثل, مثال, example.
ضُرِيبَ مَثَلٌ فَاسْتَمِعُوا لَا The end of surah
al-hajj, Allah says, mankind, I keep putting
examples and over examples of series of events
in your day-to-day lives that you
need to pay attention to.
فَاسْتَمِعُوا لَا You know what استيمع means?
Have you ever heard that when speakers say
things like whenever the Qur'an is recited,
listen to it?
وَإِذَا قُرِيَ الْقُرْآنَ فَاسْتَمِعُوا لَهُ وَأَنْصِتُ استيمع literally
means, it doesn't mean to just be quiet.
It literally means, and this is probably the
only time you'll hear me say these words.
So please just bear with me.
It literally means to just shut up.
That's what استيمع means.
Means to just stop what you're doing.
Be quiet.
Don't talk.
Don't reply to the text.
Put your phone away and just stop.
That's the attitude that Allah wants from us
when Qur'an is being recited.
And that's the same thing when Allah says
if you see things that kind of catch
your attention, especially like the car behind you
got totaled.
You're just one car away.
استيمعوا لها Pay attention to that.
And especially one of the most common signs
of our ending.
One of the most common signs that the
ulema tell us that your time is approaching
is when you see more and more and
more of people you know are passing away.
You've grown up with are passing away.
And they're not just family, they're celebrities, they're
TV hosts, they're people you've never got in
contact with, but your favorite actor you grew
up with just died yesterday.
Those are things that when you start to
see the reminder of death becoming more and
more common and you can relate to it,
is a sign that your own death is
coming soon.
So الذين يبلغون رسالات الله ويخشونه ولا يخشون
أحد إلا الله وكفى بالله حسيبا That is
his way with those prophets who deliver the
messages of Allah and consider him a none
but Allah.
Allah sufficient is Allah as a vigilant reckoner.
So كفى بالله حسيبا is more like that
sufficient is Allah that he will account every
single حسيبا حسب or حسيبا is like when
you have a pearl necklace or a تسبيح
and you count every single pearl.
That's called حاسب.
It's from the same word حسيبا.
So in other words, Allah is saying Allah
is sufficient that when he accounts everyone, he
will literally count every single syllable they uttered.
You know, you don't have to say a
word for that to go on your scale
of bad deeds.
You just have to do.
Does that count as something?
Yeah, you don't have to verbalize an actual
word to offend somebody, right?
You don't even have to make a sound.
You just have to look at them with
that look of you don't even have.
Oh man, I don't even want to do
it because then I'll embarrass myself.
Anyhow, my kids laugh when I try to
do that with them.
They can never take me seriously.
Anyhow, تبليغ, share the message of Islam.
See this word here students الذين يبلغون رسالة
الله We all can relate to this.
By the way, that is the way with
those who proclaim تبليغ they share the message
of Islam.
This is the way of the people who
share the message of Islam.
Now, this ayah also speaks to whom?
All of us because that's what we do,
don't we?
You don't even have to be a da
'ee you wear a hijab.
You're already sharing the message.
You pray, you grow a beard, you act
a certain way, you eat certain things, you
stay away from, you're already doing it.
Allah says that is the role of people
who do this.
They will always have to deal with talk
and scandal and rumors and so on.
Just ask any imam.
مَا كَانَ مُحَمَّدٌ Some of you didn't understand
what I just did there, huh?
Yeah.
Just ask any imam.
We can give you all the detailed rundown
of people talking, backbiting and scandals.
I'm a Muslim, mashallah, alhamdulillah.
But there are some places I'm just, I
need to do my shahadah all over again
according to them.
You know, just recently somebody brought up some
things but, not specifically about me, but it's
just that whole thing about imams and it's
just, it was very disturbing.
But the point is, when we come across
ayat like this to remember some of those
things as well, like this is very real
from the people that are leaders to average
layman Muslims to anybody who attributes to Islam,
all have to go through it, okay?
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِن رِجَالِكُمْ Now
you're going to come across a section which
is one of the most popular, recited, studied,
referenced sections of the entire Qur'an.
It starts with verse 40.
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِن رِجَالِكُمْ Muhammad
is not the father of any of your
men.
Why does Allah say this?
Why?
Why did Allah say this?
Think about all the things that happened, all
the things that were erased from Tabani, right?
So if the Prophet ﷺ treats kids like
his own, you're no longer allowed to say,
Oh my God, look how he hugged my
kids.
He's like their father.
We do that, right?
Like we're like, Oh my God, they grew
up together.
He's like a father to them.
That's how much I trust him.
You can't do that with the Prophet ﷺ
anymore.
It used to happen.
It's now done.
That's this ayah.
It stopped that whole practice.
Because why?
You gotta understand, there's not always like a
pessimistic or evil side to when people talk
like that.
People can genuinely say those things because they
really love the person.
You love the Prophet ﷺ.
Of course you want him near your kids.
Of course you want him when you see
him play with the children, you're just like,
Oh my God, he plays with them just
like their dad.
He's just like a father.
Of course, because that's the love you have
for him.
Prophet ﷺ, did he ever like play with
the kids and have fun with them?
Did he ever do that?
Remember the famous hadith, مَنْ لَا يُرْحَمْ لَا
يُرْحَمْ Whoever doesn't show mercy, he doesn't get
it in return.
Everybody know the backstory behind that, right?
With the famous Bedouin.
Came, wanted to act all tough.
Said, I have 10 children.
I never do that with them.
I never sit there playing.
I don't do none of that stuff.
And the Prophet ﷺ put him in his
place.
They're like, what are you talking about?
If you don't show mercy, you're never going
to get it in return.
Done.
Now, the real strength and beauty of a
man lies in the tenderness and the softness,
especially that he shows to his own children.
That's where the beauty and tenderness of the
man.
That's why there's a da'if statement about
Umar r.a. It's not an authentic one,
but it certainly highlights a part of his
personality that is authentic.
It was said that his wife described him
as a lion inside the home.
Excuse me, as a kitten inside the home
and a lion outside the home.
He was like a kitten in his home,
but he was a lion outside his home.
So definitely that sort of dominance and strength
of males in general, it can be filtered
and used in a very positive way.
But when it comes to their own family,
Prophet ﷺ always reminded us that the best
of you are the best to your families.
Unfortunately, in this day and age, lots of
Muslims do sort of the opposite of that
hadith.
And the worst of them comes out to
their families and the best of them comes
out outside their homes, unfortunately.
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِجَالِكُمْ وَلَكِ
الرَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ Instead, rather, he is
a messenger of Allah.
خَاتَم.
You see this?
He's seal of all prophets.
خَاتَم.
خَاتَم or خَاتَمَ, خَاتِم, all of these forms
of the same word, when Allah says that
he is the seal and the end of
all prophets, meaning linguistically خَاتَم means done, conversation
over, السلام عليكم.
So the same word is used to describe
him as the final prophet, meaning it's done,
there is nothing to recognize and talk about
with respect to a prophet after him.
Do we have prophets today?
Well, like, not realistically we don't, but do
we have people who claim prophets?
Yeah, I can introduce you to a couple
of them actually.
Yeah.
Oh yeah.
I have met some where you need to
have wudu to touch them.
I'm not, no exaggeration, I have met some
who, that was the requirement.
And you couldn't just meet them anytime, like
you had to meet them at a special
moment where all lights were flashing and everything
was ironed perfectly and all of that stuff.
Really weird, I don't know, this is a
very weird thing.
Okay.
وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا Now let's go,
this will take us to the end because
this is a lot to unpack here.
Now we're going to talk about the essence
of dhikr, what it is, how it works,
how you should interact and develop a relationship
with dhikr.
Most people who have dhikr find it very
difficult to describe what it feels like.
And if you are at a stage in
your life where you do so much dhikr,
you don't know how to describe its benefits,
then you're in a good place.
But if you're not, then these ayat inshallah
ta'ala will help you ignite some of
that in you.
Now this ayah, there are a few ayat
that are worded differently but carry a similar
message.
يَا أَيُّهَا الَّذِينَ آمَنُوا O people of Iman,
not يَا أَيُّهَا النَّاسُ يَا أَيُّهَا الْمُسْلِمُ يَا
أَيُّهَا الَّذِينَ آمَنُوا Pay attention to this because
what is the first ingredient to developing a
life of consistent dhikr?
What must you have?
At least you should recognize Iman when you
see it, when you see an example of
it, at least you should recognize.
At least you should recognize that you have
some of it.
Even if you're struggling to do dhikr but
you know it's important, that's called الَّذِينَ آمَنُوا
Always remember اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا Always remember
Allah ذِكْرًا كَثِيرًا كَثِيرًا, this extension here, doesn't
need to be there but it's there because
of the emphasis.
Don't just do dhikr, but do a lot
of it.
Who is the audience of this ayah?
Who is Allah talking to here?
Is He talking to companions?
Is He talking to just average Muslims?
This ayah is talking to, without a doubt,
it's talking to the companions but it's happening
in the context of the munafiqun listening and
hearing it.
They are around the Prophet ﷺ when this
verse is being revealed.
So when He's teaching and preaching it to
His companions, the munafiqun are standing right there
as well.
اذْكُرُوا اللَّهَ all the time.
Why did the ayah come at that specific
moment?
The tafsir mentions that they were all around
because the rumors and the scandal that the
munafiqun were trying to lit up in Medina
was still very strong.
They were still actively involved in doing that.
This ayah comes down.
So put aside the munafiqun.
You got troublemakers around you, you get this
ayah.
Does that sound like the right time to
be talking about this?
Or shouldn't we have an ayah about like
punishment or something or jahannam?
Not to listen to...
Okay.
That's hard, right?
That's a hard thing to do.
You can't just ignore and shut off your
ears from what the awful things people can
say.
So why this ayah?
Imagine people are talking about you and Allah
wants you to think about this instead.
The audience of this ayah is a mixed
audience, okay?
It's not just companions.
It's not just the believers.
It's a mixed audience, okay?
Why?
I wrote this as a reminder just sort
of to myself.
Sometimes when you're in a gathering, right?
And people are talking.
And you're just like, yeah, what's going on?
Nothing much.
Carpet needs to change, you know?
Yeah, look at this wall.
I don't know who built it and it
took a bend, you know?
It bended over there.
This kind of talk, use it as the
moment for you.
Ignite.
Just be like, okay, this is a conversation
that makes no sense going nowhere.
It's gonna be here but my heart will
be somewhere else.
And you'll notice that especially people who are
a little bit older and more mature do
this a lot.
Our grandparents, just the elderly in general, they're
sitting in the corner.
I see it all the time.
Especially when I do khutbah, I can see
everyone, right?
When I'm standing there.
And I'll look to my left occasionally.
And I don't look for this.
It's just my eyes will catch it where
I would see when I say, salamu alaykum
wa rahmatullahi wa barakatuh.
And I sit down and I kind of
would look around.
I could see some of them.
And they're waiting for the adhan.
And when they hear, asharwana muhammadur rasoolah.
They're like, asharwana muhammadur rasoolah.
And they're just like, and they're kind of
getting into their own zone.
Just really focused on being in the moment
of dhikr and remembrance.
And when in the end, they do their
dua, it's like they're making their farewell dua.
You know, some of the best, best audiences
you have are the elderly men.
Because they may not be able to sit
down on the floor.
But man, when they're sitting there and you
give them a message they can relate to,
they're with you right to the end.
So the message here is to replace wasteful
small talk with something a little bit more
useful.
Now, let's listen to what Ibn Abbas radiyallahu
anhuma tells us about what dhikr is.
In this here, Ibn Abbas radiyallahu anhu says
that the dhikr that Allah subhanahu wa ta
'ala wants from us is that number one,
you know your limits.
So dhikr is to know when too much
is too much or you hear things and
they're uncomfortable.
You know how to like cut off distractions.
Just because it's family, just because it's people
that you know doesn't mean you get involved
in useless anything.
Whether it be talk, action, gatherings, doesn't mean
you always have to be there.
And if you do have to be there,
doesn't mean you have to stay there till
the very end.
Use your wisdom, use your knowledge.
So when we say اذكر الله ذكر كثير
get out of the mindset that it's only
like something you verbalize.
Dhikr is through actions, it is through the
heart, and it's through the lips.
Three things, okay?
اللسان والجوارح والقلب So your limbs, your tongue,
and your heart.
These are all the three sections or places
where dhikr comes from.
Ibn Abbas continues and he says Dhikr
is also done in all There is no...
Let me reword because I'm translating it from
Arabic.
There is no limit to dhikr.
So the second thing is don't put a
limitation to the actual dhikr itself.
So like if you're uttering a phrase Astaghfirullah,
Astaghfirullah, Astaghfirullah Do it as long as you
want, as many times as you want.
Okay?
What is limited in the shari'ah is
limited in the shari'ah.
Okay?
But what does not have any limit to
you don't need to do that either.
So the Prophet ﷺ how many times did
he do dhikr or excuse me, ask for
istighfar in a day?
How many times did he do that?
Seventy-two?
Seventy-two, how many?
There's two hadiths.
So seventy and?
Ninety or a hundred times, right?
So let's just say seventy to a hundred
times.
Can you do more?
What's the proof?
The Prophet ﷺ did seventy to a hundred.
Why do you get to do more?
And his tongue, well he just didn't get
as moist as we could.
But the Prophet, I mean he's the Prophet
of Allah.
Like he stopped at a hundred.
Why should we do a hundred and one?
You see this, I want this to come
out.
Just quote this ayah and done, right?
Guys, there's no instruction to stop at a
hundred.
It just says that the Prophet ﷺ that's
what he used to do.
That's it.
If I told you Muhammad or, you know,
Ahmad al-Ali, he reads Qur'an every
single day for two hours right in this
hall.
I see him all the time.
Okay, does that mean that he doesn't read
Qur'an in his car?
And he doesn't read it at home?
And he doesn't read it maybe on the
subway?
It just means that.
So Prophet ﷺ, seventy to a hundred?
Alhamdulillah.
But it doesn't limit you to go more
than that.
But obviously you're not going to do that
with any sort of intention or mindset that,
you know, you're going to surpass him in
some.
No, no, that's just from shaitan.
So don't even go there, right?
Yeah.
You had to go there, huh?
Okay.
No, you know what?
It is a common question, right?
Look, I've seen the YouTube videos.
My people send them to me.
What's the ruling on this?
First of all, to take…
Let's back this up now.
Okay.
When people do dhikr, are they looking to
entertain?
Is it safe to assume that people who
want to have dhikr in their life want
to get closer to Allah?
That's where we start now.
When you see group dhikr, no matter how
fast people are jumping and spinning and doing
all kinds of things, right?
The first thing as a believer is you
start off with the mindset that these people
want to do the same thing we're doing.
They want to get closer to Allah.
Okay.
Start there.
Now, here's where the split happens, right?
Because certainly, you know, there are certain ways
that other groups and cultures and so on
do it to achieve this state of dhikr
that perhaps we're not accustomed to and we
don't see any evidence to do.
They might have interpreted certain things from the
Qur'an their own way to validate that
kind of practice.
And if we interpret it in another way,
what do you do in a situation like
this?
So let me give you a quick example.
Ayyub ﷺ, when he was now going to
be cured from all the sickness.
Remember, he was in a state of quote
-unquote paralysis to an extent.
What does Allah tell him to do?
اُرْكُدْ بِرِجْلِكْ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَىٰ بِنْ سُرْرَة
صَالِ Pick up your leg and stamp it
onto the ground.
You know what some Muslims interpreted this to
be?
That this was okay for the YouTube videos
that you see.
This was the proof for it.
So you can jump.
You can remember Allah.
You can spin.
You can run.
Because اُرْكُدْ بِرِجْلِكْ Like move your legs.
So they interpret it that way.
You see what I'm saying?
But others didn't interpret that way.
The majority didn't.
Now why did they go?
Why do some choose to go in one
direction and others choose to go?
I don't really have an answer to why
that happens.
What I will say to you is that
group dhikr in general is not something that
is hated upon.
Or when you see it, it's completely against
the sunnah.
Throw it out the window and خَلَص.
This is not from Allah and His Messenger.
If you do group dhikr and it's scheduled
and it's timed in a certain way and
it's done in a very specific way.
And if you go out of that pattern,
then you are looked down upon or you
are labeled as sinful or you've done something
wrong.
That's a whole different story.
That's the quote-unquote bid'ah or the
dhikr itself is rejected.
That's where those commentary comes in.
But the general rule of thumb, if you
are sitting in a gathering and the imam
says, you know what, since we're sitting here
and we're waiting for salat time, we have
10 minutes left.
Instead of him saying, you know, everybody can
make it.
So let's just make a du'a.
And we just start making du'a.
Sometimes I do it here in the class
with you, especially when we come to the
end of our class, right?
We make a general du'a.
That's a group dhikr, isn't it?
So there are ways to do this.
So the general rule of thumb, it's perfectly
okay.
But when it's done in a very specific
way and pattern, a timing and that sort
of thing, that's where the problem is.
And I'll tell you one more thing.
Remember this formula, okay?
Anytime you want to practice anything in our
deen and it splits you from the majority
of the community, it's your first clue something
is off.
Remember this formula.
99% of the masajid here are very
similar to what most Muslims are accustomed to.
But occasionally you might drive into a street
and you're like, it's asr time, and you
go in there and the masjid's empty because
nobody's praying asr today.
Or they're not praying it at the same
time as you.
Or you go in on like a Tuesday
night for isha, and then after isha, things
get pretty rough.
Or a Thursday night, it gets pretty loud.
The moment this starts to happen, it's your
first clue to question, to wonder, to ask,
why do you guys do this?
What is this from?
Where does this practice start from?
I'm not going to go further than that.
You have any questions on it though, by
the way?
Yeah, that's fine.
Yeah, no, no, no.
That's fine.
You're teaching children and helping.
Yeah, yeah, and that's what I mean, right?
Yeah, and that's what we mean, right?
When it's organized, when it's done at a
certain time and day in a certain way,
if you step out of that, then you're
not part of that dhikr, and that's a
problem.
Yeah, yeah, yeah.
So, yeah.
So let's address that, right?
You go to a place, everybody's doing their
own form of group, whatever, dhikr or tasbih
or something, okay?
Or they're chanting.
You're a guest.
You walk in there.
You were invited to a dinner, but before
this all started, okay?
What do you do?
The ulama tell us what to do in
situations like this, okay?
Ibn Qayyim has a whole section in a
book that he wrote called Al-Wabil Us
-Sayyib, right?
And in it, he mentions that if you
ever find yourself in this kind of predicament,
the first thing you must do is, as
you mentioned, you have to have some akhlaq.
Because why?
At the end of the day, these people
have good intentions.
They're not trying to destroy anybody or anything.
They're trying to do what they know to
do, how they've interpreted to do it, to
get closer to Allah.
So have husn adhan like the Prophet ﷺ
told.
Think good of people.
Secondly, if you are unsure, okay?
You don't know.
What did the Prophet ﷺ tell us to
do when we find ourselves in a situation
of something we don't know or we're unsure?
I warn you of doubtful areas, meaning be
very careful.
Some Muslims, what they do is that they'll
say, you know what, I will participate a
little just because of out of respect.
Be careful to the extent how much you
participate, okay?
I have been in this situation countless times,
very recently actually, okay?
And I was asked to lead a prayer
in a certain way that I have never
done in my entire life.
I was told to like, we want you
to lead us.
So when I went, I stepped up and
I looked behind me and I saw like
certain things were starting to be prepared that
I know is like, it's not from how
I understand the deen and how my teachers
taught me the deen.
So I politely, quietly pulled somebody who is
in charge and that person pulled the other
imam.
We both, I said, listen, it would be
better for you as their imam to lead
them in prayer, inshallah, okay?
And that was the end of it.
I stepped back and I waited and then
I prayed after.
And when I prayed after, it was done
quietly in a corner.
Hardly anybody was there.
About four or five persons joined me.
So clearly I wasn't the only one.
But you see what I'm saying is like,
at some point, there has to be a
level of respect that you understand the evidences
one way, I understand it one way, we
can still cooperate, but this way I don't
know is the right way to pray or
to do the dhikr, etc.
So respectfully, I will just stand until you're
done.
That's it.
It's a tough situation to balance, but what
I want to say to you is just
understand your limits, okay?
You don't take Islam from people, you take
it from books.
You take it from the Quran, and you
take it from the sunnah, okay?
I will leave that to you how you
wish to navigate through that, okay?
Because it's rough even for myself.
Okay.
Let's take one more point on this.
And we'll continue.
وَسَبِّحُهُ بُكْرَةً وَأَوْصِيلًا And Allah continues and says,
and glorifies, what's the difference between tasbih and
dhikr?
Okay, we need to address that very quickly.
So those of you that are writing, write
dhikr and then write tasbih, okay?
Dhikr is more generic.
It's a generic remembrance, okay?
You don't have to have specific words, but
even if you're just thinking about, you know,
the akhir, you're thinking about the Day of
Judgment, that is a form of dhikr.
It's far more generic.
Tasbih is also a generic word.
However, tasbih focuses on glorifying and honoring and
raising the status of Allah.
Tasbih is raising the status, the power, authority,
whichever word you want to use, power, authority,
control of Allah subhanahu wa ta'ala.
So what you're doing with tasbih is you're
raising the honor of Allah.
Dhikr also achieves that.
But dhikr does it in a slightly different
way.
What dhikr does is that it creates a
closer, tighter bond and relationship with Allah.
Whether you know His authority and status or
not, you still love Allah.
And you do this by fasting, you do
this by saying astaghfirullah.
You have these words and phrases that you
constantly say and it builds love and connection
with Allah.
However, tasbih is you affirming the authority and
raising that authority of Allah, that honor of
Allah.
So Allah wants both from us.
He wants dhikr and tasbih.
So what's an example of tasbih?
La hawla wa la quwwata illa billah.
There is no might, there is no strength
or might.
La hawla wa la quwwata illa except by
Allah.
There is no authority and permission except by
Allah.
Qaddarallahu ma sha'a fa'al.
Allah does, He has the ability to decree
whatever it is that He wishes.
You see what you do?
You always put Allah above you, above you,
above you.
So that's the separator.
And every single human being needs tasbih.
All of us do.
Because especially in this day and age, when
you look at what's happening in Palestine, Lebanon,
everywhere else, it's really important to remind yourself
of tasbih.
Because on the ground, it looks like everything
is a disaster for the believers and the
innocent.
But when you just keep raising the authority,
what you end up developing is all the
things that dhikr has.
So you start developing the trust, the patience,
the love, the connection, the reliance, all of
these things now are born.
Why?
Because you have put an authority above all
else.
You trust no one except Him.
And His qadr and His decree is all
that matters to you.
That comes with tasbih.
Allah wants both of this from us.
So we already talked about in terms of
developing.
This is also from Ibn Abbas radiallahu anhu.
That to be around the people of adhkar,
the people of tasbih, is also very, very
effective.
I would argue even that it is one
of the most powerful and effective ways to
develop a life of dhikr.
It's just to be around the people of
dhikr.
Pay attention with conversations around you.
That is also something that Ibn Abbas radiallahu
anhu mentions.
There's a couple of interpretations for this that
I want you to note.
سَبِّحُوهُ and glorify Him.
Some of the scholars interpret it differently.
One interpretation is that سَبِّحُوهُ when we say
tasbih means send salat and salam to the
Prophet ﷺ.
سَبِّحُوهُ Here in this context, سَبِّحُوهُ صَلُّوا لَهُ
So send.
So you're saying اللهم صلي على محمد or
صلى الله عليه وسلم.
Let me tell you.
Because of this interpretation, and this interpretation comes
from the students of Ibn Abbas so Mujahid
and others.
They interpret سَبِّحُوهُ and glorify Him meaning glorify
the Prophet ﷺ and obviously you are doing
that with the intention of pleasing whom?
Your Creator.
To get closer to Allah, one of the
most effective ways to do that is to
do what with the Prophet ﷺ?
اللهم صلي على محمد Ibn Qayyim wrote an
entire book 37 benefits of just saying صلى
الله عليه وسلم 37.
From your charity and your sadaqah being accepted,
your sins are relieved, you live a life
of barakah, happiness, peace, contentment, rizq increases for
you and the list just goes on and
on and on.
All based on authentic hadith.
Also, also, this word here, بُكْرَ morning.
Another interpretation of وَسَبِّحُوهُ بُكْرَ is do your
tasbih especially at fajr time or even before
tahajjud time.
So بُكْرَ here literally means morning.
If you've ever been to like any Arab
country, بُكْرَ بُكْرَ بُكْرَ is what everybody says.
تعال بُكْرَ Come tomorrow.
We'll see you بُكْرَ.
Those of you who plan to go for
umrah or anything like that, just remember بُكْرَ.
Even if you don't remember, you'll be reminded
of it a lot.
بُكْرَ بُكْرَ بُكْرَ Okay.
سَبِّحُوهُ بُكْرَ وَأَوْصِلَ أَوْصِلَ So this is the
morning adhkar.
أَوْصِلَ is salatul asr and beyond.
So when the sun begins to descend.
Okay, from salatul asr onwards, moisten the tongue
and fill those moments with as much tasbih
and adhkar going into the evening.
Yes.
Yes.
And glorifying Allah, the most effective way, اللهم
صلِّ على محمد.
What's the most important dhikr on the day
of Jum'ah?
Yeah, salatul alayhi s-salatu wa s-salam.
Not reading Qur'an.
Lots of people think that.
Not making du'a, no.
Surah al-Kahf is definitely important.
Once surah al-Kahf is done, اللهم صلِّ
على محمد.
وَعَلَى لِمُحَمَّدٍ كَمَا صَلِيْتَ عَلَى ابْرَهِمْ وَعَلَى لِبْرَهِمْ
إِنَّكَ أَحْمِدٌ مَجِدٌ When you're sitting there on
the ground waiting for the adhan and all
of that, just sit there.
اللهم صلِّ على محمد.
وَعَلَى لِمُحَمَّدٍ Just repeat it 12,000 times,
however many you want.
Repetition is something that is a part.
It's ingrained in our deen.
We pray the same prayer every day of
our lives, five times a day.
Same thing, same movements.
It doesn't change.
You're not going to do a ruku or
differently one day and a differently...
It's all the same.
Repetition, right?
Oh, yes.
After Maghrib, yeah.
Yeah.
Yes, go ahead.
Yeah, so this word here, Asila, so one
interpretation of this word, evening, meaning from Asr
time going into the dark hours of Maghrib
and Isha.
Yeah.
Even beyond Isha, all the way till Tahajjud
time, then you come back to the morning
period.
So it could be all night.
Yeah, yeah.
Always on a daily basis.
No, no, no.
When we were talking about what is the
most important dhikr or the important act of
tasbih or dhikr on Jum'ah day, Allahumma
salli ala Muhammad.
I brought that up because lots of people
think otherwise, but no.
It is more important than reciting Qur'an
and du'a and so on, right?
So those are the things that you should
do for Jum'ah day.
Let's pause there, inshallah ta'ala, because I
got to get home and prep for tomorrow
as well.
So, subhanaka Allahumma bihamdika ash-sharwa la ilaha
ila anta astaghfiruka wa tubu ilayk.
And inshallah ta'ala, next week we continue.