Nouman Ali Khan – Overcoming Lifes Challenges Through Patience and Hard Work – Surah At-Talaq

Nouman Ali Khan
AI: Summary ©
The concept of money is discussed, which is not a burden but rather a budget. The speaker also touches on the importance of being generous with one's finances and animals. The segment then explores the "med strict" concept, where the speaker discusses the difficulty of being isolated from family due to divorce and how difficult it can be. The speaker also discusses the potential for new problems to come from the divorce and how Allah may create ease for people. Finally, the speaker discusses the " openness" in Islam, how it can lead to new negativity and wealth and happiness.
AI: Transcript ©
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When you destroy the sanctity of the family,

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eventually you will get to a society.

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That's the first domino, sanctity of the family.

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What's the last domino?

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This ayah.

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As-salamu alaykum.

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Before you begin this video, just quickly wanted

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to let you know that so much of

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Thank you.

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So now I'm gonna talk to you quickly

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about two dimensions of ma'ataha.

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This phrase that Allah does not place a

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burden except whatever He gave them, except with

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whatever He gave them and within whatever He

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gave them.

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So let me explain this in by way

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of an analogy.

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So this abstract idea will become easier to

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understand.

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Think of a student who's super super smart,

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doesn't even have to do any homework.

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He can get easily 100 on the exam.

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If he spent 5 minutes studying, he'd get

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100 on the exam.

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But this kid gets a 90 on the

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test.

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Another student, mathematics was not in his genes.

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He has to study 20-30 hours and

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barely get to a 65.

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Yeah?

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A teacher knows that the one who earned

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that 65 put a lot of work in

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to get to that 65.

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And the student who didn't put any work

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in got a 90, but even if he

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put a little bit of work in, he

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would have gotten a 100.

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Who is the teacher, a real teacher, who

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is he disappointed with?

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The 90 student.

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On paper, the 90 student is better than

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the 65 student.

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But in reality, in reality, fast forward 10

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years, he's not in 5th grade, he's in

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university.

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Because if you're a smart kid, everybody tells

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you, you're so smart, you're so smart, you're

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so smart, things are easy for you.

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You start getting used to not doing so

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much work and getting through the test.

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And the kid who wasn't told, you're so

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smart, you're so smart, he was used to

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doing the hard work.

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Now they're in university, both of those guys.

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And for the first time, the subject matter

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is so big that being smart is not

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enough, you've got to do work.

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You can't just go through university being smart,

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you've got to get through university doing work.

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But the kid who was super smart, was

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not used to doing work.

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So now for the first time in his

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life, he fails a test, fails an exam.

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And the kid who was getting 65s, he

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got a B, or he got an A

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-.

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He got fine, because he's used to doing

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work.

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And the kid that was so happy getting

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90s without any effort, falls into depression.

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I used to be really smart in school,

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I don't know what happened, maybe I became

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dumb.

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I'm just not smart anymore.

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He was on top of the hill, and

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then he falls all the way to the

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bottom.

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He might even drop out of school, because

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he never learned the proper working habits.

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You understand?

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Allah is saying two things.

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Allah does not put a burden on anyone

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more beyond their budget.

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But also, Allah has not put a burden

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on you except according to your budget.

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In other words, if you were capable of

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more, Allah made sure you are capable of

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more.

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So, Allah expects you to do more.

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You were given more wasr, He expects more

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infaq from you.

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So, it's not just it's within your budget

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that Allah expects, but Allah expects more from

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people who He gave more to.

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Allah expects less from people who He gave

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less to, but actually exactly according to their

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maximum.

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Like Allah, if I have the potential of

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doing more, Allah expects more from me.

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I'll give you a personal example for that.

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Alhamdulillah, according to some people, I'm famous.

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So, because I'm famous, I could just turn

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a camera on, and put a mic on,

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and I could just say something.

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And I've been learning for a long time,

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so I could just say something from within

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the 20 years of what I've learned, and

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not really open another book.

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And I'll still have an audience.

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There'll still be people sitting there listening to

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what I'm saying.

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And I can produce content.

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And then I can look up what are

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the different kinds of trending content, what are

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the subjects that are trending, get more views.

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And I can pick up on those subjects

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and start talking about those subjects.

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And I can be successful in the social

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media realm, or in the popularity realm, or

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in the content production realm.

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It's easy for me.

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I've tons of experience speaking.

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I have tons of things I can talk

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about.

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I can just run my mouth all day,

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start a podcast, do whatever, right?

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Or I could just sit back and say,

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Allah has given me this opportunity.

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Allah has given me the resources.

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Allah has given me people in my life.

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And He's given me an opportunity to serve

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His book.

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And I know I'm capable of studying it

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more than I ever have before.

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And I know I have a capability of

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connecting people that are studying the book, and

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getting more extraction out of the endless treasure

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of the Quran.

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Then maybe Allah has given other people that

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opportunity.

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He's given me more of that opportunity, right?

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So now I need to decide whether I'm

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just gonna put a camera on and do

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my minimum.

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Nobody will know.

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Or am I gonna just, you know, do

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more study now than I've ever done in

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my life.

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And do more work now than I've ever

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done in my life.

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Because in my mind, if Allah gave me

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the opportunity, He expects me to live up

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to the vastness of the opportunity.

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If He gave me the financial means, the

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intellectual means, the social means, the time, the

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health.

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If He gave me these things, how am

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I maximizing that stuff to His service, right?

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Those are the options before every one of

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us.

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With that in mind, in the context of

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this surah, what is Allah actually saying to

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a man who makes more money?

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Allah is saying, be generous.

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When you're generous to the woman that you're

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divorcing, and you're generous with the children, and

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you're generous with the giving of the, you

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know, the child support, you're giving more than

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the minimum, and you're being generous, you're softening

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hearts.

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It's a gesture of goodwill.

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It's gonna create, you know, ease into the

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future.

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So don't be tight-* when it comes

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to, you know, this area.

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And then if you don't have much, okay,

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well then give whatever you can.

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Allah will put barakah in it.

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It's okay.

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فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ And this is actually

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Allah, not just holding us, because fiqh will

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describe to you what's the minimum requirement, right?

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This ayah is not about the minimum requirement.

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The minimum requirement was already in ayah number

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6.

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Ayah number 7, this concluding ayah, is actually

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about, hey, do the maximum that you can.

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لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَةِهِ وَمَنْ قُدِرَ عَلَيْهِ

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رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ And now Allah,

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on top of that is saying, and Allah

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has burdened you, not beyond your ability, but

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Allah has burdened you with certain potential, so

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live up to your potential.

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Whatever potential Allah gave you.

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سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا Allah will put

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in place, after difficulty, He will put in

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place ease.

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Those of you that are students of the

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Arabic language should note, that both عُسْر and

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يُسْر are مصدر, مصدران.

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They're infinitive nouns.

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And infinitive nouns in the Arabic language are

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supposed to occur with a لام.

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They're supposed to occur with لام التعريف.

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So they should be, بَعْدَ الْعُسْرِ الْيُسْرَةِ But

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the لام is missing.

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So for example, we say in Arabic, we

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say correctly, or like the Qur'an for

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example says, إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامِ مِنْ

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بَعْدِ مَا جَاءَهُمْ الْعِلْ When a مصدر occurs,

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the standard for the مصدر is the ل.

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Now, when the ل is removed, unusually from

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a مصدر, in certain sentence structures, the ل

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is removed, it creates a certain effect.

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And I'm gonna talk to you about that

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effect.

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So the نَكِرَ, so it's not every time

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you see a تنوين this happens.

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This is the تنوين, or you see عُسْرٍ

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has a تنوين, يُسْرًا has a تنوين.

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They're أسماء منوَّنة, right?

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This, when it's an unusual تنوين, so not

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every تنوين is unusual.

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You can't become self-declared, you know, بلاغة

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expert and say, I see a تنوين here,

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so I know what's happening.

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No, no, no.

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Some تنوينs are supposed to be تنوينs.

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But some تنوينs are unusual.

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They're unusually نَكِرَ, unusually indefinite nouns.

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When that happens, a few effects happen in

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Arabic.

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One of them is تنوّع, the other is

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تنكير, and the other is تفخيم.

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So let's...

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And there's others too, but I'm gonna highlight

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these three for you.

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What does that mean in basic English for

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this ayah?

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It actually means, Allah will take any kind

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of difficulty, any variety of difficulty.

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So in other words, Allah is not talking

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about one kind of difficulty.

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One kind of difficulty is financial difficulty, that's

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been the subject, right?

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The guy is spending more, he's spending in

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this way, this way, and this way, but

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there may be emotional difficulty, social difficulty, there

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may be a difficulty of being alienated from

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your kids, there may be a difficulty of

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people backbiting, there may be a difficulty of,

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you know, comments from people, there may be

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a difficulty of feeling lonely and isolated, there

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are all kinds of internal, external, social, financial,

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business.

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Somebody stops doing business with you because of

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the divorce going on, somebody stops, cuts ties

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with you because of the divorce going on.

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So, you know, all kinds of difficulties.

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Or the kids are going to school, and

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other kids are talking to them about the

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divorce, and it's hurting the kids' feelings.

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Is there one kind of difficulty?

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No, there's a variety of difficulties.

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And so Allah did not limit the experience

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of someone going through a difficulty in a

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divorce to one kind.

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And how did He do that?

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By removing the ال.

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بعد عسرين.

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Right?

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And then تفخيم also comes from it.

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تفخيم actually means that it's not a small

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difficulty, it's a big problem.

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This is a magnanimous, it's a huge difficulty.

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So Allah is acknowledging the grandeur, and the

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size, and the magnitude of the difficulty that

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can come into a person's life as a

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result of the divorce.

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And then finally it's also تنكير.

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تنكير means unknown.

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So right now you're going through a difficulty

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because of the divorce or whatever.

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But there may be as the days go

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by, new problems emerge that you never had

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to face.

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Or you didn't even know they were on

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the horizon, and new problems are coming out

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as a result of that divorce.

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So now this is Allah not only giving

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hope, but He's actually also giving a reality

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check.

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This is not a small decision.

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Divorce is not a small decision.

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Be ready for the difficulties you can forecast,

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and be ready for storms that are not

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on the forecast.

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And they'll pop up out of nowhere.

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But doesn't matter so long as you give

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what you're supposed to give.

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Any kind of difficulty that comes, Allah will

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bring some kind of ease.

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And the same تنوين is used for يسران.

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So what does that mean for يسران?

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It may not be the kind of ease

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you're expecting.

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It may be a different kind of ease.

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You see, some people, they wish life could

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go back to the way it used to

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be.

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Right?

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Because that was easy.

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Because in our mind, what you're familiar with

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is what is easy.

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But Allah might bring you a new kind

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of easy.

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Allah may bring you a new kind of

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relief, a new kind of rizq.

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And you shouldn't shut your mind to, no,

00:12:09 --> 00:12:11

no, no, it's not the way it used

00:12:11 --> 00:12:12

to be, so it's not good enough.

00:12:13 --> 00:12:15

It's not the way it was, so how

00:12:15 --> 00:12:16

can this be any good?

00:12:17 --> 00:12:18

Because the only thing that was good is

00:12:18 --> 00:12:19

what I knew.

00:12:19 --> 00:12:21

If the only thing that was good was

00:12:21 --> 00:12:22

what you knew, then it would be the

00:12:22 --> 00:12:25

يسر that is known to you, that would

00:12:25 --> 00:12:26

be اليسر.

00:12:26 --> 00:12:28

But the يسر that is not known to

00:12:28 --> 00:12:30

you, it's a new kind of يسر.

00:12:30 --> 00:12:34

Don't dismiss the new opportunities, new situations that

00:12:34 --> 00:12:36

Allah creates, because you're comparing them to the

00:12:36 --> 00:12:38

past and saying, it's not what it was,

00:12:38 --> 00:12:40

so how can it be any good?

00:12:40 --> 00:12:40

Right?

00:12:41 --> 00:12:43

So just like we shouldn't be hung up

00:12:43 --> 00:12:45

on the past negatives, we shouldn't also be

00:12:45 --> 00:12:46

hung up on the past positives.

00:12:47 --> 00:12:48

There are new positives that can come into

00:12:48 --> 00:12:49

a person's life.

00:12:50 --> 00:12:52

There are new good things that can come

00:12:52 --> 00:12:52

into.

00:12:52 --> 00:12:53

And it may be that the good that

00:12:53 --> 00:12:55

you're thinking is not so big, could be

00:12:55 --> 00:12:58

huge, the ease could be magnanimous, it could

00:12:58 --> 00:12:59

be magnificent, you know.

00:13:00 --> 00:13:02

And it may lead, the domino effect, it

00:13:02 --> 00:13:04

may lead to other goodness that can be

00:13:04 --> 00:13:05

much bigger than any goodness you had in

00:13:05 --> 00:13:07

the past, that all of that can happen.

00:13:08 --> 00:13:10

Also you will notice here that I wrote

00:13:10 --> 00:13:11

here the lack of له or the lack

00:13:11 --> 00:13:12

of لها.

00:13:12 --> 00:13:17

يعني سيجعل الله لها يعني للنفس بعد عسر

00:13:17 --> 00:13:18

يصرى.

00:13:18 --> 00:13:23

Or سيجعل الله له يعني للإنسان للفرد بعد

00:13:23 --> 00:13:24

عسر يصرى.

00:13:24 --> 00:13:24

لم يذكر.

00:13:25 --> 00:13:28

He didn't mention Allah will put ease after

00:13:28 --> 00:13:31

difficulty for the person, or for such a

00:13:31 --> 00:13:32

person.

00:13:32 --> 00:13:33

Allah didn't mention the person.

00:13:34 --> 00:13:37

Therefore by not mentioning the person, Allah is

00:13:37 --> 00:13:40

saying, Allah will create ease for you, the

00:13:40 --> 00:13:42

man who was the subject, who's paying the

00:13:42 --> 00:13:42

money.

00:13:43 --> 00:13:44

He'll create ease for you.

00:13:44 --> 00:13:45

He'll create ease for the children.

00:13:45 --> 00:13:47

He'll create ease for the ex-wife.

00:13:48 --> 00:13:50

He'll create ease for the new family that's

00:13:50 --> 00:13:50

coming.

00:13:50 --> 00:13:53

He opened the door of ease as a

00:13:53 --> 00:13:55

result of this, across the board.

00:13:56 --> 00:13:58

And it's almost as if, if you are

00:13:58 --> 00:14:00

open-handed with your spending, and you're generous

00:14:00 --> 00:14:02

with your spending, you don't know that Allah

00:14:02 --> 00:14:05

will use that, not only to put barakah

00:14:05 --> 00:14:07

in your family, but because of that generosity,

00:14:07 --> 00:14:10

Allah might be using your generosity to create

00:14:10 --> 00:14:13

yusr in the other family, or open some

00:14:13 --> 00:14:14

other doors in that family.

00:14:14 --> 00:14:16

So there's this توسع في المفهوم, في المعنى.

00:14:16 --> 00:14:19

There's this openness in the meaning.

00:14:19 --> 00:14:21

And it's so cool that this ayah began

00:14:21 --> 00:14:22

with ذو سعى.

00:14:23 --> 00:14:26

Like, the one who has more vastness should

00:14:26 --> 00:14:27

give out of more vastness.

00:14:27 --> 00:14:29

And by the end of it, you see

00:14:29 --> 00:14:31

the vastness of Allah's mercy opening up.

00:14:31 --> 00:14:33

The vastness of the ease that's opening up.

00:14:33 --> 00:14:35

So there's a سعى from you, and there's

00:14:35 --> 00:14:36

a سعى from Allah.

00:14:36 --> 00:14:39

The last comment I'll make about this ayah

00:14:39 --> 00:14:40

is about the meaning of the word سعى.

00:14:41 --> 00:14:43

سعى is used, the one who has more

00:14:43 --> 00:14:44

should give more, right?

00:14:44 --> 00:14:45

But سعى literally means expense.

00:14:46 --> 00:14:49

An expense could be مادي, but it can

00:14:49 --> 00:14:51

also be قلبي, meaning a person is open

00:14:51 --> 00:14:52

-hearted.

00:14:53 --> 00:14:54

A person is not speaking with...

00:14:54 --> 00:14:57

You know, you can give somebody money, but

00:14:57 --> 00:14:59

you can give it with a look on

00:14:59 --> 00:14:59

your face.

00:15:00 --> 00:15:01

Here's your money.

00:15:02 --> 00:15:03

Here's your charity.

00:15:04 --> 00:15:06

Or you could throw a check at them,

00:15:06 --> 00:15:07

or you could make a comment at them,

00:15:08 --> 00:15:08

right?

00:15:09 --> 00:15:10

You could...

00:15:10 --> 00:15:12

Your face could be condescending.

00:15:13 --> 00:15:16

You could just say something like, So, how's

00:15:16 --> 00:15:17

my money doing?

00:15:18 --> 00:15:21

Just throw a little jab here and there,

00:15:21 --> 00:15:21

right?

00:15:23 --> 00:15:30

Allah says, لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذْهَى Don't

00:15:30 --> 00:15:33

cancel any good deeds, any charities, anything you

00:15:33 --> 00:15:35

do by making it sound like you're doing

00:15:35 --> 00:15:37

somebody a favor, بالمن.

00:15:38 --> 00:15:40

And by doing anything that causes hurt.

00:15:40 --> 00:15:43

When you do that, the صدقة doesn't even

00:15:43 --> 00:15:44

count.

00:15:45 --> 00:15:48

So part of your ذو سعى, being ذو

00:15:48 --> 00:15:49

سعى, is not just that you're giving more,

00:15:50 --> 00:15:51

but you're giving with an open heart.

00:15:52 --> 00:15:53

You're giving with kindness.

00:15:53 --> 00:15:54

You're giving with dignity.

00:15:54 --> 00:15:57

You're not giving someone and making them feel

00:15:57 --> 00:15:59

like, Oh, they're dependent on you, or they're

00:15:59 --> 00:16:01

a burden on you, or you're doing them

00:16:01 --> 00:16:03

a favor, or they're eating off of your

00:16:03 --> 00:16:04

scraps, and things like that.

00:16:05 --> 00:16:07

You're not humiliating them.

00:16:07 --> 00:16:08

And that's part of the meaning of ذو

00:16:08 --> 00:16:09

سعى also.

00:16:11 --> 00:16:14

Now, لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا أَثَى

00:16:14 --> 00:16:15

I'll just read some of this commentary for

00:16:15 --> 00:16:16

you because I thought it was beneficial.

00:16:17 --> 00:16:20

وَالْمَقْصُودُ مِنْهُ إِقْنَاعُ الْمُنْفِقُ عَلَيْهِ And the purpose

00:16:20 --> 00:16:21

of this ayah is to convince the one

00:16:21 --> 00:16:23

who spends, to do even more so.

00:16:24 --> 00:16:28

بِأَلَّا يَطْلُبَ مِنَ الْمُنْفِقُ أَكْثَرْ مِنْ مَقْضِرَتِهِ Because

00:16:28 --> 00:16:29

Allah has not asked him more than he

00:16:29 --> 00:16:30

can handle.

00:16:30 --> 00:16:32

وَلِهَذَا قَالَ عُلَمَأُنَا And that's why our scholars

00:16:32 --> 00:16:36

say, لَا يُطْلَقُ عَلَى الْمُعْصِرِ إِذَا كَانَ يَقْدِرُ

00:16:36 --> 00:16:39

عَلَى إِشْبَاعِ الْمُنْفِقُ عَلَيْهَا وَإِقْسَاءِهَا بِالْمَعْرُوفِ وَلَوْ

00:16:39 --> 00:16:42

بِشَظَفٍ i.e. دُونَ ضُرٍ Meaning, the one

00:16:42 --> 00:16:44

who is poor is not being asked to

00:16:44 --> 00:16:46

put himself out on the street, whatever he

00:16:46 --> 00:16:48

can afford, he can do without putting himself

00:16:48 --> 00:16:49

in harm's way.

00:16:49 --> 00:16:54

وَفِيهِ تَطْيِيبٌ وَاسْتِمَالَةٌ لِقَلْبِ الْمُعْصِرِ لِمَكَانِ عِبَارَةِ

00:16:54 --> 00:16:59

آتَاهَا خَاصَّ لِلْإِعْسَارِ قَبْلُ وَذُكِّرَ الْعُسْرِ بَعْدُ So

00:16:59 --> 00:17:01

it's a special comment to the one who's

00:17:01 --> 00:17:05

having financial difficulty, because Allah mentioned آتَاهَا after

00:17:05 --> 00:17:06

I told you that.

00:17:06 --> 00:17:08

Allah attributed that to Himself.

00:17:08 --> 00:17:10

So it's a special kind of courtesy given

00:17:10 --> 00:17:12

to those that are going through difficulty.

00:17:12 --> 00:17:15

وَلَيْسَ فِي هَذَا الْخَبْرُ وَعْدٌ لِكُلِّ مُعْصِرٍ بِأَن

00:17:15 --> 00:17:17

يَصِيرَ عُسْرُهُ يُسْرًا This is important.

00:17:18 --> 00:17:20

Allah is not guaranteeing that after every difficulty,

00:17:21 --> 00:17:21

ease will come.

00:17:22 --> 00:17:24

Allah is talking about this particular scenario.

00:17:24 --> 00:17:28

وَمِن بَلَاغَةِ الْقُرْآنِ الْإِتِيَانِ بِعُسْرٍ وَيُسْرٍ نَكِرَتَيْنِ غَيْر

00:17:28 --> 00:17:33

مُعَرَّفَيْن بِاللَّامِ يُطَوَهَّ مُنَ الْتَعْرِيفِ مَعْنَ الْاِسْتِغْرَاقِ So

00:17:33 --> 00:17:36

Allah is saying, He's actually adding the تنوين

00:17:36 --> 00:17:37

that I talked about is special.

00:17:38 --> 00:17:40

He's saying it's special because if He said

00:17:40 --> 00:17:44

difficulty and ease, that would become absolutely every

00:17:44 --> 00:17:46

difficulty will be gone, and every ease will

00:17:46 --> 00:17:46

come.

00:17:47 --> 00:17:49

But since the Lamb is missing, it would

00:17:49 --> 00:17:52

be some difficulties will come, and some eases

00:17:52 --> 00:17:54

will come, but life will never be completely

00:17:54 --> 00:17:57

free from all difficulty and all ease.

00:17:57 --> 00:17:59

It's never gonna be like that.

00:18:00 --> 00:18:03

So Allah is being realistic, He's making you

00:18:03 --> 00:18:06

have realistic yet hopeful expectations because of the

00:18:06 --> 00:18:07

language of the ayah.

00:18:07 --> 00:18:10

As-salamu alaykum everyone.

00:18:10 --> 00:18:13

There are almost 50,000 students around the

00:18:13 --> 00:18:15

world that are interested on top of the

00:18:15 --> 00:18:16

students we have in studying the Qur'an

00:18:16 --> 00:18:18

and its meanings, and being able to learn

00:18:18 --> 00:18:20

that and share that with family and friends,

00:18:20 --> 00:18:22

and they need sponsorships, which is not very

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expensive.

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So if you can help sponsor students on

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sponsorship page.

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I appreciate it so much.

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And pray that Allah gives our mission success,

00:18:30 --> 00:18:32

and we're able to share the meanings of

00:18:32 --> 00:18:33

the Qur'an and the beauty of it

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the world over.

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