Nouman Ali Khan – Road to Hajj #05 The Honest Path to Success
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The Prophet's actions during the conquest of Mecca were designed to make people feel like they have the right to make their own decisions, but the ultimate decision is up to the Prophet. The "will" of the beast is the "will" of the beast, and the "will" of the beast is the "will" of the beast. The "will" of the beast is the "will" of the beast, and the "will" of the beast is the "will" of the beast. The "will" of the beast is the "will" of the beast, and the "will" of the beast is the "will" of the beast. The "will" of the beast is the "will" of the beast, and the "will" of the beast is the "will" of the beast. The "will" of the beast is the "will" of the beast, and the "will" of the beast is the "will"
AI: Summary ©
One of the reasons you should think about
that is, Allah wants to show people that
the prophet has the right to make his
own decisions, and Allah will always have the
right to even correct his prophet.
The only one that can never be corrected
is Allah.
But even between Allah and the Prophet, the
Prophet can be corrected.
You see?
So Rasul alaihi wa sallam was given many
situations in which he made a decision. The
decision is not right or wrong. You could
it's a strategic decision,
but Allah will then correct him and say
that was it. The other thing was a
better
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So before I start reading the surah with
you,
just a couple of quick things.
The the treaty said,
no man shall escape
from Mecca except that you must return him.
Women started escaping.
And when they asked for the women back,
the letter of the law said what?
Y'all never said women, y'all said
men.
And now some of the women that were
married to mushrik men
became Muslim,
didn't wanna stay with their men anymore in
Mecca,
escaped and came to. But, you know, this
started happening kind of a trickle effect.
And when that started happening, the Quraysh realized
this is a problem we cannot stop.
So you know what? We'll turn this problem
into a solution.
So they try to make it so that
they can have some women pretend to become
Muslim, so they can act as spies and
intelligence gathering
in Medina
that they're coming in escaping Mecca, but they're
actually spies for,
for the Quraysh.
In response to these issues, some women are
coming for sincere reasons. Some women are coming
because they wanna be spies.
In response to that, Allah
revealed
Surat
So this surah of the Quran
was surah number 60 of the Quran
was given to the Prophet
to help him address both of these issues.
That surah I've given a detailed lecture on
that surah. It hasn't been released yet. It
should be in the
next few months. For especially the sisters in
the audience, and
men in a secondary way, moving in a
primary way.
That's Surah is extremely important to understand.
Because at the end of that Surah is
the pledge that women took with the Prophet
Sallallahu Alaihi Wasallam.
And why is that important? Because it's almost
as if the Quran is summarizing what the
Islam of a woman is.
Like, what is, what if, what is the
fundamental Islam of a female?
And that's at the end of, Surah Al
Bu Ta'ana. And I talked about that in
some depth there. But one of the interesting
thing that happened there is, women came and
they were already married to a mushic man
back then. Right?
And now they they've come to, Makkah, or
they've come to Madinah.
And now
should they get remarried?
And does it mean that they're non Muslim
husband
automatically because he's non Muslim, that marriage was
never valid to begin with.
That's not true. In fact, the surah revealed,
told us that when they come,
you have to pay their husbands
back in Makkah. You have to give them
some kind of a monetary compensation
to officially end the marriage.
Basically give back the or something like that
to officially end the marriage. What does that
mean? The Quran actually recognizes marriages that happened
outside of the Islamic tradition.
So if a Christian couple is married, they're
married. If a Hindu couple is married, they're
married. The mushiqaun are married, they're married. Because
if that wasn't a legitimate marriage, there was
no need to
what? Break it. The fact that you have
to officially break it before you can remarry,
actually means that was a legitimate agreement.
The institution of marriage existed already. The Quran
didn't introduce it. It was already there.
The Quran brought conditions for it.
That that are within our tradition. But that
doesn't mean other people's marriages are not recognized
in our religion. Okay?
Now,
this, you know, for the spying women, Allah
even revealed for example,
That when believing women come to you,
migrating,
then test them. Allahu'ala will be imanihinna. Allah
knows better if they're really believers or not,
but at least put them through some kind
of a test, some kind of an interview
process. You know, kinda like you have passport
control. Why are you visiting? Where are you
coming from? You know, what's your name? What's
your background, etcetera?
How did you hear about Islam?
Right? Muslims are very familiar with that.
So
my favorite was one time I went to
England. He said, what are you doing here?
I was like, I'm visiting some friends. You
got friends here?
In England? I was like, I know it's
hard to believe.
Yes. It is England.
But, yeah, I have friends here. Why do
you have friends here?
How'd you meet them? I was like, I
met them online. Where online? Social media. What
social media?
Bro.
And so what what are your common interests?
The guy the guy wouldn't stop,
and eventually he's like, okay, enjoy your time
with your friends. I was like, okay.
God.
But he was. He
was he was doing his doing his due
diligence.
Now,
this incident of Hodeibia
is one of 2 main things I wanna
talk to you about this weekend. So one
of them is kind of done, the the
the historical part.
Tomorrow, inshallah, I'll talk to you about what
happens after Hudaybiyyah
all the way to the conquest of Mecca.
Not everything, there's a lot that happened, but
some main things that I want you to
know that happened. Because actually the conquest of
Mecca is the same as the opening of
the Hajj.
That these are tied to each other.
And before the opening of a hajj, there's
something else called umratul kaba, which we'll inshallah
talk about tomorrow also. Okay. So once you
understand these events, then we have a kind
of a more comprehensive background
on what it is that we're celebrating every
year when Hajj season comes.
Right? So we're and the final piece of
that will be again tying that to the
legacy of Ibrahim alaihi salam. But it's interesting
that
the sahaba, when they thought about battles
in this in the life of the prophet
sallallahu alaihi wasallam, they would say for example,
and
and the list goes on, but they mentioned
is one of the battles. But we saw
that there was no battle.
Because it was such a psychological war,
and it was such a great victory, it's
actually considered a battle.
It's determined a battle by the Sahaba's definition.
Okay.
Now I'm
going to start reciting to you a little
bit of
and we're gonna run through the meanings of
it, and see what we can extract from
it. The opening,
in, no doubt about it. It is we
that have opened up for you a clear
open
victory. The word
is something that needs a little bit of
analysis. The word actually means,
When you unlock something, it's called And
when you remove a difficulty, it's called
As if Allah is saying, has been locked
all this time, and now finally it has
been
unlocked. Even though the unlocking will happen next
year, right? Because I come back next year
in duhambra.
But the lock has been removed.
So we have clearly opened this up for
you. And then means difficulty has been removed.
So in the immediate sense, things look difficult,
but clearly the Quran is teaching the Muslims
to take the long term view.
Not to react to the situation,
but to think about the effects of the
this situation
50 years from now, 20 years from now,
30 years from now. The is a remarkable
history condensed in 23 years.
But the may have to think about things
not just in what's gonna happen next year,
you might have to think about things that
are gonna happen 50 years from now, 30
years from now, 40 years from now. So
I've got a, for example, think about a
6 year old,
a 6 year old until they become 13.
I've got these 7 years. Right? That where
their their cognitive function is at its peak,
they're starting to really develop their thoughts and
their emotions. What am I gonna give them
in these 7 years that are going to
help them figure out the age of 14
to 18 in a healthy way? Because 14
to 18 is either you really go the
right way or you really go the wrong
way.
You understand?
So the 6 to 13 is my opportunity
to prepare them for the, you know, the
14 to 18. And then that 14 to
18 determines what?
The rest of their lives. And if you
look at, for example,
marketing and social media trends and media trends,
the youth market
or the youth segment is a huge segment
of the population that impacts
media,
politics,
markets, consumerism.
In fact, even voting blocks, you know, many
countries, the majority of the population is youth,
for example.
So if you just have a 10 year
plan of here's how I want to impact
young people, kids.
They're kids right now, but they're the teenagers,
and they're the youth 10 years from now.
Right? So you're you're actually investing into what's
gonna what the world is gonna look like
10 years from now. That's that's what you're
actually doing.
So, the Muslims were being taught to think
about, you know, about everything in the long
term.
We're not just reacting to an immediate situation.
In an immediate situation, it looks like he
compromised. He signed off on things that are
going against the Muslim advantage.
But actually, this was a massive victory.
And I'll tell you the long term political
side of it now.
The political side of it is actually really
really remarkable.
Rasulullah
has now finally negotiated with the Quraysh.
And at the end of that negotiation I
was mentioning to you,
has aligned themselves with the Muslims, and
has aligned themselves with
the Quraysh. And there's a 10 year non
violence treaty.
Now in the middle of in that treaty,
now the rest of the region knows
that the Quraysh have entered into an agreement
with the Muslims, but the Quraysh the Muslims
went all the way into the lion's den,
unarmed,
and came back with a treaty.
You know what that looks like? They were
the ones that were victorious.
Because how do you walk over all the
way to their house,
it's like saying somebody walked up to the
White House,
and you know, knocked on the door, and
got the president to agree to an agreement.
Who are you?
Who are you to make an agreement with
us?
They were
considered
These were people that were riffraff, they were
the people that have no value of their
opinion.
The Muslims include
the Muslims include people they consider slaves, people
they consider outcast, people they consider poor. And
now you're negotiating with them?
Now you're gonna deal with them, and you're
gonna sign a treaty with them? This is
respect, the Quraysh has given them respect.
And that's not even 2 years within the
time where they tried to kill every last
one of them in the genocide, in Surat
Al Azaab.
The battle of the trench was supposed to
be a genocide. So 2 years ago, you
were making genocide with them, and saying, We
don't negotiate with terrorists.
And 2 years within 2 years, you're making
an entire agreement with them. The entire region
of Arabia knows something now.
They know the real power player
in this region is no longer the Quraysh.
Who is it?
It's the Muslims. The greatest psychological
and PR victory that came to the then
the political victory that came to the Muslims
was not on the battlefield.
The greatest one was this this day. This
is why some of our scholars like a
said,
He
said, was the greatest of all victories.
Do you people think that the victory was
the day was conquered?
And yes, the day was conquered was a
victory.
But We consider victory the day We took
the pledge with the Prophet on the day
of Hudaybiya.
So this treaty, which was making everybody upset,
is actually looking back the ultimate victory. Why?
It's the first domino to fall that leads
all the other dominoes to fall.
It's because now, politically the Quraysh have become
weak. Now they're free to make alliances,
but what happens in the next 2 years,
is the tribes start realizing these Muslims are
serious business,
and they start coming to the Prophet and
saying, my entire village is ready to accept
Islam. I'm the head of the village. I'm
the head of the tribe.
And once I accept Islam, they'll all follow
suit. So now there's no more da'wah. Instead
of da'wah, people are coming and saying, please,
can we become Muslim too?
It's going the other way which is something
the Quran predicted.
You'll see people entering into the deen of
Allah in multitudes. They won't come in singular
numbers, they'll come in groups. And that started
coming after So
there we read,
when the aid of Allah and the victory
comes. That victory is not just the victory
of the conquest of Makkah, even Khudayi'ah is
the victory because the people coming in groups
already started happening.
And so the numbers of Muslims are increasing.
In fact, the neighboring tribe to Mecca, which
is Khuzah, one of the neighboring tribes,
A huge number of their village is also
now become
Muslim, and they're aligned with the with the
Muslims. Right? So this is actually one of
the interesting meanings of, a
fat, opening something
up. Something that can be seen with the
eyes called fat, meaning like you open a
door, that's called fath. But it's also used
for the removal of all sadness.
Meaning the sad days for the Muslims are
gone.
The the the the the hopeless days are
gone.
One of the meanings of is if you
were bankrupt, and then a lot of money
came your way. I'm gonna tell you more
about that tomorrow. Because the Muslims, when they
go back to Madinah,
after this treaty, when they go back to
Madinah,
they'll realize that the Prophet knew that the
only threat left
is the rich
Jewish tribes in Khaybar
that have forts. They're the only threat left,
and they were old allies of the Quraysh.
So he's going to now, he's free to
attack
them because otherwise, he had to worry about
enemies on two fronts. Right? The Maqans can
attack and the Jewish tribes can attack. But
now the Maqans are in a peace treaty.
That's locked up. So he can focus all
of the Muslim energy
on khaibar. So he's using this time of
peace with Quraysh to actually go after khaibar.
And was a very interesting episode in the
seerah of the Prophet
But to summarize, I'll share some of those
things with you tomorrow. But to summarize, essentially
after that, the Muslims were they they came
into possession of 1,000,000.
So we actually became a very wealthy entity.
Before this we were a poor entity. Remember
we were scraping up enough to get some
swords, or some horses for the battle, not
after
Khayibir brought in massive amounts of wealth to
the Muslims. In fact, once we conquer Khayibir,
we made a treaty with the people that
lived there, because they were farmers,
that 50% of the revenue from their produce
is gonna come to the Muslims, without the
Muslims ever lifting a finger.
So now we're getting, you know, yearly revenue
generation
from that's coming our way because we've conquered
them.
Okay. Plus not not to mention all the
other wealth that came from there. So so
fat actually also means the opening up of
wealth. So this word that's been used in
the opening, Sahaba don't know that's coming but
Allah knows so He already mentioned it. Yeah?
So he says, And interestingly,
is also something that you open that leaves
other doors to open. Like I could keep
calling it a domino effect. By using this
word in the first ayah, it's as if
Allah is saying, Allah has now created a
scenario by which
one victory will lead to another, to another,
to another, to another. Like now the chain
of events has begun.
And Allah did this so he can cover
up whatever of your mistakes,
whatever of your embarrassing mistakes,
have already occurred in the past, and whatever
whatever may occur in the future,
whatever may occur in the future. This is
talking to the Prophet
about his mistakes. So we have to understand
this ayah carefully. The word
doesn't actually necessarily mean sin.
Means something you do that you're embarrassed about.
It comes from the word which means the
tail of an animal.
Okay. And the tail is the embarrassing part
of an animal. So someone's them is something
they're embarrassed about. And embarrassment is relative.
Right? So I came here 5 minutes late
today.
I was embarrassed. I didn't tell you I
was though
embarrassed.
Some people came here only 15 minutes late,
and they were very proud of themselves
cause that's a new record for them.
Right?
So it's relative.
For some people, getting coming here 15 minutes
late is an accomplishment.
They're usually here after the event is over.
It's already over. Oh.
Right?
So but somebody comes 1 minute late and
they're embarrassed. So if you expect more from
yourself,
it takes a lot less to embarrass you.
You understand? Because you have a higher standard.
Now, if you think about the standard the
Prophet has for himself,
salallahu alayhi wa sallam.
So if he falls from the standard he
has for himself,
even 1%
or 0.1%,
he's embarrassed about it, he considers it as
them. For us, that wouldn't even be the
best day of our life.
Put together, all of us put together, that
wouldn't be it.
And so what are some of the of
the Prophet
that could be included here?
Strategic decisions.
Rasul
made a strategic decision to let the captives
of Badr go,
to send them back to Makkah. None of
them were executed,
they were sent back to Makkah.
And then after they were released,
Quran was revealed telling the Prophet
you know,
It's not appropriate for a prophet to keep
prisoners of war
unless he spills the blood.
So he should've killed him,
but Allah could've told him that before he
let him go.
Allah waited for the prophet to let them
go, and then revealed it. Why?
One of the reasons you should think about
that is, Allah wants to show people that
the prophet has the right to make his
own decisions, and Allah will always have the
right to even correct his Prophet.
The only one that can never be corrected
is Allah. But even between Allah and the
Prophet, the Prophet can be corrected.
You see?
So Rasul was given many situations in which
he made a decision. The decision is not
right or wrong. It's
a strategic decision, But Allah will then correct
him and say, That was it. The other
thing was a better decision.
And this happened multiple times in the seed
of the Prophet
But since Allah is correcting him, wouldn't he
be embarrassed?
He would be by his standard, even though
there's nothing to be embarrassed about. My favorite
example of this is when he frown at
the blind person.
Right? He frowned, and he turned his face
slightly.
How do you frown at a blind person?
You know,
because if if they're blind,
then you could say,
not now.
None of that. Just a bulge on his
forehead.
How's the blind what's what's the blind person
gonna I'm gonna I'm getting some vibes here.
Is
that is that what can happen? You're you're
giving the energy? Is that is that what
is that what
You know,
So,
he wasn't rude.
In fact, he was courteous.
But it's he is
held at too high of a standard from
the rest of us, that even that frown
was frowned upon.
So he's embarrassed about it.
So, he
his
any any decisions he made that he feels
may have hampered the mission of victory.
Allah is saying, this victory that I've given
you at
this will cover any strategic errors that even
happen.
Any decisions that you make that, you know,
don't go your way, it won't matter. Victory
is guaranteed now.
So even if things are imperfect as we
go forward, strategically,
the victory is guaranteed.
And Allah will complete His favor on you.
The completing of Allah's favor on you, this
is a very important phrase. It comes at
the end of the victory of Islam also.
It was also used for Yusuf alaihi salam.
When he saw the dream,
he saw the dream and his father said,
Allah is choosing you,
and he will complete his favor on you.
That's gonna be important because how did Allah
complete his favor on Yusuf? By giving him
victory over his brothers.
Isn't it?
So by using the same phrase, it's almost
as if the Prophet is being told, you
are going to have victory over
your brothers. Because it it reminds of the
phrasing that was used for Yusuf alaihis salam.
And he shall guide you to a straight
path.
This sound strange at first glance, because the
Prophet is already guided to a straight path.
So what does it mean? He will guide
you to a straight path. This means the
straight path to your final objective, the conquest
of Mecca. Now between you and the conquest
of Mecca, there's a straight line. There were
multiple targets before, and there was an indirect
road to Makkah. But now there's going to
be a straight line, straight to Makkah.
And Allah will aid you with a mighty
aid. Allah is about to bring you mighty
aid. Now this mighty aid could be
the more coming of the Quran. It could
be the, you know, the the the the
the the the sent of the angels. It
can also be the victory that came in
Khaybar
and other other victories that are actually just
around the corner.
It can also be that the victory of
Makkah is already discussed,
but there's another battle happening after the conquest
of Mecca, which is against the Roman Empire.
And this might be a reference to Allah
will aid you a mighty aid even after
the victory because you don't need help after
the victory. You know, can you have
first,
second. Yeah? But here you have
first and
second. Why? Well, if means
then after
we're going to take on the
Romans, and there you're going to need aid.
And Allah will also aid you a mighty
aid
which is gonna be needed particularly. By the
way, you don't need mighty aid against the
Quraysh anymore. They're weak anyway now.
You need mighty aid against
the Romans because that's the most experienced military
on earth. One of the most historically dominant
forces on this planet that ever existed.
Right? And we're gonna be taking them on.
He, meaning Allah, is the one. The one
who gave you this open victory is the
same one who sent down calmness, and tranquility,
and peace
into the hearts of the believers.
The words in the Quran are so strategic
and so beautiful.
The word
was used for the tabut that was given
to, you know, the that was given to
Bani Israel. Bani Israel had something the bible
calls the tabernacle. I'm I'm sure you've heard
that word because you live in Texas.
Right?
And you probably heard you've seen a sign,
you know, perish and Tabernacle.
Right?
But the tabernacle is basically a mobile Kaaba.
The Israelites
had a mobile Kaaba. They took the Kaaba
with them wherever they went.
What is that kaaba? What was that kaaba?
It was a box, and inside that box
were the, you know, the tablets that were
given to Musa alaihi salam. They had that,
the staff of Musa alaihi salam was in
there. Some say other items were in there,
some things from Harun
The Qur'an refers to it. They have remnants
from what was left from the family of
Musa, and the family of Harun, angels carry
them. So this was the tabernacle. They used
to travel with it. When they were conquered,
their conquerors,
I believe it was the Assyrians or the
Babylonians,
they, as a trophy, took the box with
them.
Oh, this is your sacred box? I think
it's gonna my kids gonna play with this.
And they they took it. Now imagine somebody
comes and conquers the Kaaba and takes the
black stone as a trophy,
you know, and puts it on their mantle.
Right? That this is what they did.
And Allah gave the Israelites a sign when
he talked about that that that
box. He said, you know,
In it there is sakinah, the same word
from your rabb. Why? Because that was like
their qibla,
and when you see the qibla, what do
you feel?
Sakina, you feel a calmness in your heart.
What do the Muslims feel when they see
the ka'bah?
They feel This is something Allah put in
the hearts of believers.
So the same word is being done. The
problem is the Muslims didn't get to see
the Kaaba. They went all the way, but
they didn't get to see the Kaaba.
And Allah says, even if you didn't get
to see the Kaaba, and you would have
gotten the of seeing the Kaaba, I put
in your hearts.
It's also interesting that the word
to send down is used with
or So
meaning. But here he says,
To give you an example of that, imagine
that there is a fire burning inside your
heart.
In deep inside your heart, there's a fire
burning, and I pour water on top of
your heart.
Even if I pour water on top of
your heart, is the fire still burning?
Yeah. Because the fire is not on the
surface. Where's the fire?
It's deep inside. And the only way to
put that fire out is I need to
get the water
inside. So Allah didn't say he sent tranquility
on the believers. He poured tranquility on the
believers. He said, he injected tranquility
into the hearts of believers.
That is to illustrate that the pain that
they were suffering in Hudaybiyyah
was very deep pain.
And Allah is the one who replaced that
with And by the way, what is that
It's actually the coming of these ayat.
These ayat were the sakinah, which tells us
the Quran is, in a sense, our ultimate
divine spiritual therapy.
Contemplating these words of Allah, this is actually
what therapy is.
Nothing can give calm to the heart like
the word of Allah itself.
So they can increase themselves
in faith
more than the faith they already have.
So the sahaba already have great iman, but
in that moment they needed an extra boost
because of the difficulty of the situation. Allah
says, I sent you an extra boost.
And Allah owns alone the
armies of the skies and the earth, And
Allah owns all wisdom, has always been all
knowledgeable and owner of all wisdom. It's as
if Allah is saying,
You know that even though you were outnumbered
and you weren't really armed for a battle,
that wouldn't have mattered. If the war broke
out, you had Allah's armies of the skies
and the earth on your side.
So I gave you a come, and even
though the war didn't happen, if it did
happen, Allah will protect his house and Allah
will protect his believers,
and he would send his armies.
So he may enter believing men and believing
women into gardens at the bottoms of which
rivers flow.
This ayah, you've heard a 1000 times. Right?
Being entered into jannah?
But it has a very special place here.
You didn't get to enter the house of
Allah,
but don't worry.
I did all of this so you can
enter
a much better place.
By the way, why does somebody wanna go
to the Kaaba?
If you had a chance, if you haven't
gone to Hajj, what's your biggest motivation to
go to Hajj?
In in in one word, what would it
be?
Placing Allah is something bigger.
Forgiveness,
which means jannah.
We wanna go because we wanna be forgiven.
We wanna go because we want our past
sins cleansed. We wanna go because we wanna
come before Allah
in peace just like we wanna come before
Allah in peace on judgement day.
We wanna come before Allah and do tawaf,
and every time we do tawaf, we say,
We wanna fix our dunya and our
Our ultimate objective is
So you didn't get to go to Hajj.
Allah says, Don't worry, I put you through
this,
and the reason you were wanting to do
hajj is so you could be forgiven.
I've forgiven.
I'm entering into janat. Doesn't even
Don't forget your real objective.
Your real objective was not to make tawaf
around the Kaaba. Your real objective was for
me to enter you into janat.
So I've given you that.
And that's so beautiful that Allah the the
prophet actually told men to get ready for
this. Women didn't come.
But the ayah says, so he may enter
believing men and believing women into gardens.
So the women that were back home, that
were told not to come,
are now also getting the reward of those
who went all the way because just like
they obeyed the Prophet
by coming,
the women obeyed the Prophet
by staying,
and both of them have the reward of
obedience.
And so,
1 of the cool features of the Quran,
normally you find believers mentioned. But when you
hear believing men and believing women mentioned,
or when men and women are mentioned like
that, usually you find that in places where
you did not expect
it. So where you expected, you don't find
it. Where you don't expect it, you do
find it. And this is one of those
unexpected places where you're finding
it.
And so that Allah may bury away from
them their sins.
Notice for the prophet was used.
For the rest of us,
was used, ugly deeds,
evil deeds. Allah will bury away their sins
from them.
And that has been a huge victory from
Allah. As far as Allah is concerned, that
is a great victory. Getting my sins buried
away from me is a great victory.
Now, first
of great success.
Is the definition of victory starting to change?
Allah is saying, for you as a person,
your victory happens when your sins are buried
away.
I'm victorious,
I'm successful
when I have a path to enter into
Allah's Jannah.
I
the the the Makkah being conquered, land being
acquired,
Muslims having more territory, Muslims having more control.
Maybe we'll get it, maybe we won't get
it.
Right?
That's secondary.
All of that is secondary. Even not even
getting to go to the kabbah is secondary.
Getting to Allah's jannah is primary.
Getting to be forgiven is primary.
That is success.
Don't and and we cannot compromise that success
for any other success.
In fact, Allah hasn't even mentioned the other
success yet. He will, but it comes much
later.
As if it's not even the priority. That
is actually why is that? Because the success
in the listen to this carefully. The success
in
the depends on you.
But the success of victory in this world
doesn't depend on you.
You could have the biggest army, you'll still
lose.
Why? Because Allah didn't give you victory.
That victory can only come from
Allah.
But whether or not you will make
you will make the desire make the effort
to get your sins forgiven, you will try
to make make it into the jannah, that
is an effort that's required on your part.
So what is Allah's He didn't make your
that'll happen as a byproduct.
It'll kind of happen
on the side.
You know, somebody
wants to, for example,
eat healthier
because of their health, but they start feeling
better, or they start sleeping better, and they
start other parts of their life get better,
but that wasn't even their intention, that was
just a byproduct.
You see? Added additional benefits.
This is kind of how the physical victories
being described,
as a kind of a side benefit of
just obeying Allah and His Messenger
And by this victory, Allah also wants to
torture
the hypocritical men and women, and the mushrik
men and women.
He mentioned the hypocrites first because the hypocrites
are way back in Madinah,
pretty happy right now that the Muslims are
probably dead by now.
The Quraysh probably killed them by now. And
when they see the Muslims coming, what's that
gonna be for them? Torture.
And when the Quraysh see the Muslims walking
away with the eharam, freely back to Madinah,
and a year ago, you came with all
your armies to try to kill those same
Muslims, and they're walking away with a peace
treaty, it's burning you that they got to
do that.
The mushrik men and the mushrik women are
burning, but even more actually the bigger burn
is
the their burn was mentioned first,
Those who made the worst assumptions about
Meaning, but they made bad assumptions about believers.
And Allah is not describing that as they
had bad assumptions about believers, He actually says
they had bad assumptions about
Allah. Allah aligned himself with the believers in
this way. This is Allah's
I've already described to you before.
There the evil is going to encircle them.
Evil has encircled them.
And Allah is angry at
them.
And He's cursed them.
And He's prepared
for them. There's multiple things here. First, Allah
says,
Right?
Then he says,
and he's cursed them. And
you
know,
Whoever Allah curses, you'll never find a helper
for them. By saying
they won't have any helpers.
And whoever Allah makes
is angry with, they become weak.
The anger of Allah makes somebody weak.
The curse of Allah makes some no one
will be able to help them. By the
way, all of these things are about to
happen to the Quraysh, aren't they?
So in this code, there's already a message
about what's gonna come for them.
And He's prepared
for them. What a terrible place for that
for them to be.
So
the
the and that will remain committed to shirk,
jahannam has been prepared for them.
But then Allah says,
but Allah owns the armies of the skies
in the and Allah owns the armies of
the skies in the earth.
And Allah has Allah is the ultimate authority.
Allah has owns all all wisdom. And in
this, there's an also. Meaning, Allah's army is
pretty vast. Even now you can join Allah's
army.
Allah has the authority and the wisdom now.
You can see Allah's might now. Maybe it's
time you should switch sides too. Are
gonna end up being cursed and burned, but
even now Allah is opening a slight door
for them. He turns to his Prophet
He
says,
We have sent you as a witness
and a giver of good news
and a giver of warning.
It's a really beautiful ayah, and
I'll just say 2 2 quick things about
this ayah. The first of them is, he's
a witness.
The prophet was made sent
to witness, not just
to testify that there is no god except
Allah. But Allah sent him to witness the
arrogance of the Quraysh and the powerlessness of
the Muslims in the beginning.
Allah sent him and he witnessed the aggression
of the Quraysh when they kicked him out
of Makkah. He sent him to also witness
the battle of Badr, the battle
of Ahzab, the treaty of Hudaybiyah. The Messenger
of Allah is witness to this entire journey.
And now that witness becomes a testimony against
the kuffar who still refuse to believe.
How miraculous is it that the same person
you were pouring garbage over is the same
person you're making treaties with?
How how is that happening?
You know.
And he
says,
These are really beautiful words. Actually, the expected
words are
means giver of good news.
Means giver of warning.
But
means the one who actively gives good news.
The one who actively gives good news. And
is
a is a means, the one who can
give warnings.
So the one who actually gives good news
and can give warnings. What does that mean?
It means, actually most of the time the
prophet is giving good news.
And only when necessary, he can also give
warnings.
So actually the active
in Islam is of good news,
And only when necessary do you also give
warnings.
What have we done with the dawah of
Islam and the education of Islam? What do
we actively do?
Warnings.
And sometimes you give good news.
Sometimes you give good news.
Most of the time it's just warnings, warnings,
warnings.
He's and
then
He's a giver of good news, and then
when ness when necessary, he also gives warnings.
I often talk about this with children's education,
but even just generally, if you're gonna keep
reminding people how Allah destroyed this nation, and
that nation, and the other nation, what's gonna
settle in the minds of most people?
When's our turn? When's our turn?
We're probably on the chopping block already,
on the belt line for the next,
you know.
And we do this with children. I jokingly
say, but it's a tragedy.
Allah killed his people with a flood.
Sure. Who can tell me how Allah killed
everybody with your abd alaihis salaam?
Who can tell? How did?
Afloud.
He got drowned.
And what what do kids know? Kids know
prophets and Allah kills, then prophets and Allah
kills, and prophets and Allah kills. And the
only thing in their mind is Allah is
a destroyer.
Allah destroys
This name this
the association you've made
is so off.
Allah was giving those stories in the Quran
to warn the Quraysh who were acting like
those nations.
So it was appropriate for those nations to
hear these warnings.
Yes. We should teach our children the stories
of the prophets, but there's a time for
that.
And what they need first is actually the
tabshir.
This is why when new people were being
brought to Islam, Rasul told,
Go spread good news.
And don't spread hatred.
Go spread good news. Go give good news.
Right? So we need to spread a positive
message. One one caveat I should mention to
that is just because you're spreading a positive
message doesn't mean you sugarcoat the religion.
Right?
If Allah says something against something,
Allah made something haram, then you can't say,
I'm just trying to be positive, so I
made it halal.
You're positively sending people to *. Don't do
that.
We said so that you all meaning Allah
was talking to the Prophet in the first
part of the ayah, and the second part
of the ayah, He's talking to us. This
is a really important observation. Listen. We have
sent you, the prophet. We have sent you
as
a witness,
as a giver, as as an active giver
of good news,
and a warner. So
that the rest of you may believe.
So the
the first you was the prophet, and the
second you is
the rest of you. What does that mean?
Allah is speaking to the prophet salallahu alaihi
wa sallam at the same time he's speaking
to
us, and this is actually
a huge honor for the believer
that they get to be spoken to directly,
in the same time, in the same place,
in the same ayah, in which Allah is
speaking to His Messenger
So He's given him that honor, so you
may have the honor of believing in Allah
and His Messenger.
And that you reinforce Him.
And that you understand
the magnanimous presence of your Prophet. You understand
the weight of His presence among you.
And so you declare Allah's perfection night and
day. By the way, declaring Allah's perfection means
we acknowledge our own imperfection.
That's actually what declaring Allah's perfection requires.
Allah. Speaking of the perfection of Allah, those
who have given you a pledge,
this will be the last I have before
I give you a break.
Those who have given you a pledge
have actually given Allah their pledge.
What pledge are we talking about here? What
oath are we talking about? Do you remember?
The treaty of Ridwan by under the tree.
When the rumor was spread that Uthman has
been killed, he asked people to come and
put their hand. Right? Now Allah is referring
to that pledge because that pledge meant we're
definitely gonna die.
Allah says, those who have given that pledge
to you, they have only pledged themselves to
Allah himself.
Allah's hand is above their hands.
Whoever goes back on this treaty,
this promise has only gone back on it
against their own selves.
And whoever
fulfills whatever promise they made with Allah,
soon He will give them a massive reward.
What's the oath that they will follow the
Prophet in anything?
Now they were ready and eager, and immediately
willing to die.
But then when the question came of holding
their anger back, that was harder. Right?
Sometimes, putting yourself in harm's way is easier
than controlling your anger,
actually.
That's that becomes a tougher jihad.
The jihad of actually going and fighting the
Quraysh was easier.
And the jihad of not fighting them was
harder.
Jihad of controlling your temper was harder.
And Allah says, Whoever can fulfill this all
the way through,
they'll get the great reward. I'm gonna give
you guys a quick 10 minute break, and
InshaAllah, we'll finish our reading of the surah.
BarakAllahu hihi wa lakum, salaam alaykum.
Assalamualaikum
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