Nouman Ali Khan – Makkan – Faith & Stories – Madinan – Laws & Codes – Surah Al-Hadid
AI: Summary ©
AI: Transcript ©
How does how does Quran want you to
see reality? How does it want you to
see the world,
see yourself,
see God,
see your future,
understand your past.
All of that are the questions answered in
the Maq and Quran.
The the fundamental
questions, the existential
questions
are the subject of the Maqan Quran by
it's through the stories of the prophets
or it's through reflecting on creation
or the story of the original human being,
Adam
or the story of our future in judgment
day or heaven and *. Those details are
which which part of the Quran?
The Makkan Quran. Why? Because first, you have
to build the world view. This is how
you view the world. Now that you view
the world in this way, your framework is
right. Now Allah will tell you what is
right and what is wrong. What is halal
and what is haram. That happens weird. That
doesn't happen in Makkah mostly with very few
exceptions. For the most part, the legal discourse
of the Quran or the social laws of
the Quran. Here are the rules for marriage.
Here are the rules for inheritance.
Here are the rules for, you know, even
fighting. Here are the rules for zakat. Here
are the rituals for Hajj. Here's the rituals
for fasting. All that stuff was not talked
about in Mecca. That was talked about in
Madinah. So the you can think of it
as,
Mecca is the world view.
One way to think about that is we
talked
about iman. I'm using other language now. Makkah
is about building the Quran's world view.
And then
the Madinan Quran is about the Quran's legal
code and the social code, the practical side.
Okay. So it's like theory and application kind
of, right? That's that's what it is.
Assalamu alaikum. Before you begin this video, just
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If the opening ayat are talking about Allah
and who Allah is and what Allah does,
then that sounds like the world view side.
Doesn't it?
That's why they said this sounds maki.
So with that background, I want you to
understand something about Madinah. You probably already know
this, but it's important to say this at
the introduction because it will frame our understanding
of what's what the surah is talking about.
Allah says,
The Quran, we broke it apart
so we could send it down to you,
meaning the prophet salallahu alaihi wa sallam, at
their perfect occasion.
Means the anticipated occasion.
But in sports terminology,
at the clutch moment.
Right? That's the idea is when Quran came,
it came at the most needed
moment.
And there were times where it wasn't the
time to send the ayah. It was afterwards.
Right? It would come at that right time.
Well, if this surah came in Madinah, then
we have to understand
the moment
because it came in that particular historical moment.
One thing I want you to know about
Madinah is you can divide people
by race
or by tribe. So Medina had tribes like
Os and Khazraj, or it had the Jewish
tribes like Banu Kaynuka.
You know what? Banu nabeer.
Right? Other tribes. You can drive you can
divide people by race or tribe. You can
divide people by their geography. Oh, these are
the Buhajirun, these are the Ansar. People of
Makkah, people of Madinah.
But we're not gonna divide them like that.
We're gonna divide them
in a spiritual sense.
Spiritually speaking,
the Muslims, not the non Muslims, we're not
talking about the non Muslims right now, the
Muslims of Medina
were divided into 3 groups.
The Muslims. I'm not talking about non Muslims.
I'm talking about
who? The Muslims.
The Muslims of Medina were divided into 3
groups.
The first
group, Quran's own words,
The first and the foremost
that belong to the Muhajirun and belong to
the Ansar, the top tier.
The top tier. Right? The all stars,
the the ultimate believers, the true sincere believers.
They these these people have proven their their
faith
by being the first to show loyalty to
the prophet sallallahu alaihi wasalam and to the
demands that Allah makes. These are the top
of the top among the Sahaba, both from
Mecca and from
Madinah. Both. Don't be confused. Sabikun are not
just from Mecca. Allah says,
They're from both. They're they're Sabi kun. The
the top rank believers are from Makkah and
form from also Madina. Then we'll use the
Quran's language
Those who followed them
with excellence. So there are other now the
second group,
I'll I'll call the first group the truest
believers.
Okay? For simplicity, the truest believers.
The second group, I will call them the
Muslims.
What am I calling them? The Muslims.
That's not a bad thing, is it?
No. It's not the greatest,
but it's also not
bad. They're Muslim. They've accepted Islam. They're doing
their best.
They're doing whatever they can.
But they're not the first to they're not
jumping at the first opportunity,
and they could also mess up sometimes.
They can also make mistakes sometimes.
They can also miss a prayer here and
there.
They might do something that's haram and then
come to the prophet and say, I did
this. What should I do?
I messed up.
So you'll find in Madinah,
there are Muslims who are good people,
but they also fell into sin.
They also showed weakness.
They also sometimes didn't spend the way they
should have or didn't show up for battle.
That happened even among the Muslims. So the
first category is the true believers or the
truest believers. The second category is what?
The Muslims and they're kind of
up
and down just like us up and now.
Actually,
a lot of times when people talk about
the sahaba, they paint a picture that all
of them were in the same category.
Right? And that's a mistake.
That's not even historically correct. That's not correct
according to the Quran. And it also creates
a problem for us because then we're like,
I'm no Abu Bakr, which means I'm going
to *.
Right? So because if everybody's up here,
then I'm there all the way up here,
then I'm all the way down underneath the
basement. So
I never gonna get, you know then there's
nothing to relate to. But there's that middle
category that I'm calling the Muslims.
The Quran uses a word for them.
I'll get to that last actually. So how
many categories did I tell you they're supposed
to be?
3. Right? I've given you 2. The 3rd
category
is hypocrites.
Hypocrites.
And hypocrites are 2 the 3rd category
has, 2 subcategories.
31 number 3 has 3a and 3b. I
need you to know both of them. Okay?
3a
is people who are not Muslim at all.
They're just pretending to be.
Spies.
They're FBI.
Okay. They're agents.
Their agents, they went into the Muslim community
with no intention of actually ever accepting the
religion truly.
Okay?
They entered with kufr.
They came in with this book. They never
intended to believe.
And they left with it.
In fact, there was a scheme that Allah
described in Surat Alay
Imran. They came up with a scheme together.
They said, Look, That some of the knowledgeable
rabbis in Medina, they said, a lot of
our Jewish brethren are becoming Muslim,
and they used to think of us as
scholars.
So we should capitalize on that. Some of
you knowledgeable Jewish leaders
should become Muslim during the day,
go join the Muslims,
and then by the end of the day,
say, look, we checked what the Torah says.
We checked what he's saying. We thought he's
confirming what the Torah says, but after further
investigation,
he's not really a prophet, and then you'll
come out.
And when you come out, then the the
the Jews that became Muslims will well, my
rabbi did the research and he left, so
maybe he's right about something.
Maybe I should use his credibility to leave
Islam too. That was their hope. Those kinds
of people, they entered Islam sincerely or with
already without Islam.
That's 3a.
People that are not Muslim to begin with
and they pretend to be Muslim just to
cause discord
in the Muslim population. I I believe a
lot of Muslims
on Twitter,
Instagram, YouTube reels, a lot of them, I
have a feeling
that they're not really Muslim because they say
some of the craziest things no Muslim
has ever said. Like, I've traveled the Muslim
world and I know what Muslim crazy looks
like.
But the Muslim crazy on Twitter is some
other level of that's I don't know.
I don't know. I had never I had
never seen crazy like that.
That's planted in just to create conversation among
the Muslims and drive them crazy.
I feel like. Allahu 'anam.
K? Anyway, so that's
3 a, but there's also what?
3 b.
3 b is people who came into Islam
like every like the Muslims,
category 2. They're Muslim.
But when they came in and Islam got
demanding,
they started feeling like
I didn't sign up for this.
This is hard.
Wait.
What do you mean I gotta I gotta
change the way I dress?
Well, I can't be friends with this person?
We're just friends. He's just like my brother.
Why I can't do that anymore?
Wait, we're going to we're going to war?
Bro, I thought Islam is peace.
The meaning of Islam, peace.
I heard that at a seminar.
I know you're telling me we gotta prepare
for war.
This is I don't know about this.
So they started stepping back.
They came in sincerely,
but when the when the deans started making
demands,
then they started retreating a little bit. And
when they started retreating, they didn't want to
feel like
they're cowards
or not committed,
so they started creating you know, when someone
does the wrong
thing, they have 2 choices. Either they can
say, look, I messed up.
I messed up. Those are the weak Muslims.
That's category 2. But the hypocrite, when they
mess up, they're like, no. It feels too
bad to admit that I messed up. I'm
just gonna start talking about how everybody else
is messed up.
So the the hypocrites will go these Muslims
will go to other Muslims who are spending
in the path of Allah and say, are
you crazy? Do you have any savings?
Don't you have a family to take care
of? Are you stupid? Why are you spending
this much money? Why are you donating all
of this?
Are we gonna believe like these idiots believe?
Look at these guys. They're from Makkah, right?
Oh, they're the best believers. All of them
are homeless, bro.
All of them are living on welfare with
us.
Have you seen this is what you want
for your life? This is Islam. Allah doesn't
want you to become homeless. Okay? You don't
have to be so extreme.
In other words, instead of seeing the fault
in themselves,
they started finding fault in those who actually
believe. And they they're not spies.
They're not spies, but they're covering their own
inadequacy
by projecting it onto the Muslims and demoralizing
the Muslims and making fun of the
This is category This is 3 b. So
I've given you now It's supposed to be
3, but now it's kind of turned into
4, isn't it? So what was a? What's
the first group? Number 1.
The truest believers. Those was 2.
The Muslims.
Number 3.
Hypocrites have how many groups?
This is the Muslim population of
Madinah.
Now let's compare this to the Muslim population
when we used to be in Makkah.
You know how many groups there were in
the Muslim population in Makkah? Just one.
The truest believers. That's it. You don't got
no number 2. You don't got no number
3. You only got
number 1. That's all you had. Because the
moment you came into Islam in Makkah, you
got beat up.
You got cussed out, you got humiliated.
So nobody had, Oh, I'm just gonna see
what it feels like.
You didn't have that luxury in Mecca.
You didn't have that luxury in Mecca. That
that is a phenomenon in Ladila. You with
me so far? Okay. Now, this introduction is
really important because this introduction
is going to help you not just with
Surat Al Hadid.
It will help you with Hadid, Mujadala,
Hasher, Montahina,
Saf,
Munafikun,
From Surah number 57
all the way to Surah number 66,
this is the introduction.
This is the introduction. Now you're with me
so far. Yeah? Okay. I gotta keep track
of time. Okay. I have a good amount
of time. 24 minutes.
Allah uses a phrase, I'll use the first
part of it, to address the Muslims, to
address everybody, the Ummah. He uses, You ayu
haldadinah
aamanu. You ayu haldadinah
aamanu. Let me tell you something about,
It includes
3 groups of people.
That phrase
includes 3 groups of people. When I say
it includes 3 groups of people, do you
know what I'm talking about already now?
It includes the top tier believers.
It includes
the Muslims. It also includes the
hypocrites.
That is why
I like to translate, You
want you to think about it as those
of you who claim to believe,
those of you that have actually accepted the
faith.
You've accepted the faith. Your intentions
vary. Your commitment
varies.
Where you stand with it varies, but
at least you've accepted it.
Now when He says, You you allatheenaamanu,
you should not be mistaken that He's talking
to only category 1.
He's talking to who?
All 3. Now let me tell you one
of them, one group, who does says one
thing but does another. Which one of these
3 groups
says one thing but does another?
3. Hypocrites.
They say one thing
and they do another. They're 2 faced. Right?
Listen to this ayah. In Surat al Saf,
this same series of surahs. He says,
Those of you who have iman,
why do you say that you what you
what you don't do?
Wait.
The people who say what they don't do
are not the people of Iman. The people
who say what they don't do
are the hypocrite hypocrites. Aren't they? So the
ayah should
be,
But that's not what the ayah says. The
ayah says, You ayyahulaveena
Amalu. Why? Because this is very wise of
the Quran. This is part of Allah's wisdom
in the Quran.
He covered all 3 groups with one phrase,
so the Muslims
don't categorize each other.
Allah categorizes them.
Allah categorizes them in the Quran in 3
groups. But who doesn't get to categorize them?
I don't.
I don't get to go in my community
and say, this this level 1 right here,
that guy.
This guy is 2, 1 and a half.
Okay.
This guy is 3 I don't know. If
there was a 4, he would be 4,
bro.
You don't get to do that.
And why don't you get to do that?
Because to address all of them, what did
Allah say?
Now let's add one more thing to this
mix as we get an we get ready
for Surat Al Hujara, Surat Al Hadid.
You know,
if you think of faith as
fire,
a fire in your heart,
and fire has heat, right?
The people that have level 1 faith have
the strongest fire.
The people of level
2, maybe they have a candle,
not quite a strong fire. And the people
at level 3 barely have a spark.
There's something maybe left, but it's all it's
all gone. It never it was never there.
You understand?
So there's high temperature, mid temperature, and low
temperature. Okay. In Makkah,
if you kid if you gathered all the
Muslims of Makkah in the time of Makkah
and you check the temperature, the temperature would
be high or low.
The overall temperature would be high. Now the
Muslims move to Medina,
and there are 1, 2, and 3. If
you check if you check the average temperature
now,
is the average temperature higher or lower?
Now it's lower because there are people of
lesser temperature
here. What I'm trying to say in simple
language is the overall faith of the community
has declined.
Because now they're all together, the hypocrites are
among them, the weaker Muslims are among them,
the the senior Muslims, the the the mature
believers are among them. But the overall the
the, you know, the the bigger picture, the
temperature has
dropped.
These surahs
from surah number 57
to surah number 66
is the Quran's way of talking to a
community where the temperature has dropped
and to help them raise the temperature.
That this is the Quran's way of raising
the temperature for that community.
That's
why some of them have to go back
to the very basics
because the heat of iman that came in
group number 1 came because they were The
the the the Makkan Quran was drilled into
their hearts.
For 13 years it was drilled into their
hearts. And now in these surahs, you will
find some elements of what Quran? Of
Maqan Quran because the temperature needs to be
raised again. Is that making sense now?
And so we get this profound introduction
to
the Surah of 6 ayaat
just talking about Allah.
That's why we get that introduction.
Okay?
This this Surah is gonna be,
I have a colleague, a student of mine,
who also works on structure in the Quran.
I'm a I'm a huge
proponent
of the organization of the Quran. I believe
in the divine organization of the Quran. If
you can see that the architect of this
hall put these columns in the right place
for the structure to be held up and
the stage was designed at a certain distance,
there was a calculation made, a mindful calculation
to put this building together. If a Surah
is a divine palace, as I describe it.
Yeah. Surah is a divine palace. Then the
placement of all of its ayaats, the placement
of its subject matter, the organization of thought,
the flow of the ideas in the Surah,
none of it is random. All of it
is designed by Allah. As Hamiduddin Farahi put
it, the one who organized
the bones on the tips of every one
of my fingers and every ligament did not
overlook organizing his own speech.
Right?
The one who organized every star in the
heavens did not overlook organizing his own kanaam
in the Quran.
Right? So I'm I'm a huge proponent of
organization
in the Quran within a Surah. There's a
design.
There's a there's structure,
and there are different ways to try to
contemplate that structure, to to understand something from
that structure.
My analysis is a little bit different from
one of my students,
Munir's. I'll share both with you, but I'll
I'll tell you mine's better because it's mine.
But I'll still share his. I mean even
though I'm not convinced of his as much.
He's not convinced of mine as much. But
in the in the interest of transparency, I'll
share both. In my understanding,
this surah is made up of 6 parts.
The way I see the structure of the
surah is made up of how many? Six
parts. And our what I'm gonna do with
you is I'm gonna go through part 1,
part 2, part 3, all the way to
part 6. And every time we finish a
part,
we'll review it and we'll say, how was
this part organized?
Then we'll go to part 2 and then
we'll have a review session. How was part
2 organized? And then part 3, how was
that organized? I will just kind of start
to appreciate the organization of what Allah is
saying. The design of what Allah is saying.
You know in any education organization of thought.
Isn't that important?
In your courses you take a 101, then
you take a 102, then you take a
201, then you take a 202. Inside of
a course, you first you do chapter 1,
then you do chapter 2, then you use
There's organization of thought, right? So the Quran's
own organization of thought is not like human
organization. It's divine organization, it's different.
And we should take time to appreciate it.
That's gonna be part of our agenda too.
Okay. So now that I've gotten that out
of the way, some important
things about organization.
There's organization
inside the Surah,
but there's also organization
around the Surah,
around the Surah. So I'm gonna tell you
a couple of things that are happening around
the Surah. I've already told you this is
a group of Surahs. From which Surah to
which Surah? Hadid all the way to
anybody remember?
The hadid. Good. 57
to 66. This is one bunch of surahs.
Okay? They're all revealed
in Madinah.
They're all similarly sized.
They're all talking to the same problem.
And half of them,
Surat Al Hadid,
Surat Al Hashal, Surat Asav, Surat Al Jumghah,
Surat Tarraban,
5 of them
are beginning with declaring that everything
speaks to, everything announces the perfection of Allah.
Declaring God's
perfection, declaring the perfection of Allah.
But even within that so I just I'll
make a couple of quick observations about that
that I want you to know. We'll dive
deep inshallah hopefully today after Magrrib into the
first daya.
But what what's interesting is there are only
2 places
where Allah does the following. I'll give you
the English so you understand what I'm saying.
If I say,
I know whatever
you're writing down and whatever you're writing down.
I know whatever you're writing down and whatever
you're writing down. Down. How many times did
I use the word whatever?
Twice.
But if I said, I know whatever you're
writing down and you're writing down.
How many times do I use the word
whatever?
Once. Now listen to the English translation.
Everything whatever is in the skies and the
earth
declares Allah's perfection.
Whatever is in the skies and the Earth
declares Allah's perfection. Now, let me say it
again. Whatever is in the skies
and whatever is in the earth
declares Allah's perfection.
Is there a difference?
The first time I said whatever, how many
times?
Was. The second time I said whatever
twice.
5 surahs
make this statement.
But in 2 of them, Allah says, whatever
is in the skies and the earth,
whatever is in the skies and the earth
declares Allah's perfection.
In all the other surahs Allah says, whatever
is in the skies
and whatever is in the earth
declares Allah's perfection.
Okay? So only only
has whatever is in the skies and the
earth without the second whatever. It's only one
whatever.
And then the end of Surat Al Hasha,
you see,
whatever is in the skies and the earth
declares Allah's perfection. One not 2 mas. Everything
else is
So the question is how come there's a
missing? What happened in these two places?
It's really interesting in the Quran these small
things also have a purpose.
If you're used to one palace made by
Allah
and you noticed there was a ma on
this side and then you go to the
next palace and you only notice 1 ma
and you don't notice the other ma. You're
like, hey,
he did something different here. Why did he
was there was there a Maya here? No.
There's not it's not supposed to be here.
That's the other
one. So why isn't it here?
You'll you'll find something incredible.
Every time
the next ayah
is talking about something going on on the
earth.
So this is ion number 1 in most
cases. This is ion number 1.
Ion number 2, if ion number 2 is
talking about something going on on the
earth with the people of the world,
then you'll find a second whatever.
You'll find a second map focusing on the
earth. Because if I say, I know what's
in this bottle and what's in this bottle,
then I went out of my way to
focus on the second bottle
actually.
I could have just said I know what's
in this bottle and in this bottle.
I didn't have to say what twice.
The fact that I said what a second
time is unusual
because I'm bringing unusual attention to the earth.
You understand?
Because you don't have to say it. You
can just say whatever is in the skies
in the earth. So the second is
unusual. And whenever you see the second
read the next ayah, it will be about
something about the people in the world, what's
happening, a worldly matter.
Every time.
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