Ramadan 2024 #25 Taqwah & Summary of Surah Ahqaf
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Channel: Sajid Ahmed Umar
Series: Sajid Ahmed Umar - Ramadan 2024
File Size: 65.94MB
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AI Generated Summary ©
The speakers stress the importance of highlighting the story of Islam to people and highlighting the importance of seeing it to the world. They also discuss manners and etiquette, including being prepared to stop worship and not let anyone in the family's life. The speakers emphasize the importance of learning to be quiet and focus, reciting the Quran, and protecting against attacks. They also emphasize the importance of educating children on parenting and working from home during the pandemic, and the importance of learning from mistakes and rebuilding a positive attitude.AI Generated Transcript ©
Allah Subhanahu Wa Ta'ala
sent to them because of their transgression, of
course, a chilling,
raging,
roaring
wind
that penetrated
these rocks that they thought could never be
broken. And Allah
left
them in their destroyed and wretched. SubhanAllah. InshaAllah,
we will be with our children in al
Firdos inshaAllah.
It's a promise from Allah that we will
strive to raise them upon the mandate that
Allah
has set. We will make du'a for them.
We will teach them the Quran. We will
teach them the sunnah. We will show them
right as right, and wrong as wrong. And
we will empower them to be upon the
right irrespective
of society for the sake of Allah subhanahu
wa ta'ala.
And we will entice them with the knowledge
that when we die, my dear son and
my dear daughter, if you live upon this
mandate, then my death and my departure is
not a full stop, it's just a comma.
We begin in the name of Allah subhanahu
wa ta'ala, and we request praises and blessings
upon Rasulullah Sallallahu Alaihi Wasallam.
May
Allah accept our deeds,
accept our worship thus far of the 25th
night,
an odd night from the last 10 nights,
possibly
the night of decree and virtue and power,
a night better than 1000
months.
And like I said,
irrespective
of of our feelings thus far, we pursue
our worship of Allah subhanahu wa ta'ala during
the odd and the even as per the
tarbia,
the guidance
of the Sharia. Alhamdulillah.
Allah wants to reward us for later qadr
and muh, alhamdulillahrubillahalamin.
Today my brothers and sisters in Islam, we
completed
Surat Al Akaf,
Surah Muhammad,
Surah Al Fati,
Surah Al Fajarat,
Surah Al Khaf,
and masha'Allah,
Surah Al Dariyat. I didn't even know this
is going to happen. The imams
are are going ahead of me even, subhanallah.
They don't inform me, but
just so you know, the Tarawi was longer
because they read longer than the Jews.
Insha'Allah, tomorrow I will cover with you all,
Suratul Akhaaf,
continuing with what we started with a couple
of nights ago, the Hawamim.
Surat Al Akhaaf is a Maqan Surah
consisting of 35 verses,
and
as per the genre of knowledge in the
Maqqan Suras, we see this genre continuing through
in Al Aqaf
and even the other Maqk and Surahs that
we discussed today.
And Allah
throughout these Maqk and Surahs
is bringing together the misconceptions of the
idolaters,
the different misconceptions they had because even the
idolaters were at different levels in terms of
the idolatry,
and they all had
different misconceptions
that they used to justify
their idol worship.
The Makkan verses
brings together all these different ideas that they
had,
and not only does it bring it together
but it dismantles them.
It dismantles all these narratives.
Tonight, in your worship of Raylatul Qadr, if
you
swiftly read through the translations of what we
read tonight, you will and even other Maqan
Surahs, you will see this predominantly and manifestly
present.
That there's a coming together in different Maqan
chapters
of the different
non religious,
ideology based
narratives that are used to justify this falsehood,
and then also there's a dismantling of them.
And this dismantling of them
comes to us in the form of
revealed
evidence, which is testimony,
and also
rational
evidence.
That even if we put
the Quran aside,
and put the messenger aside for those who
refuse to accept
Muhammad as the messenger
and the Quran as the revealed
final testament and word of God Almighty,
then just objectively
listening to the narrative
would lead you to a rational conclusion that
what you upon doesn't make sense.
In the least,
even if you argue that you cannot prove
that there's a God, and obviously this argument
can only be
because of arrogance.
You cannot deny
that the that the narratives used to justify
idolatry and falsehood
is irrational.
If someone is objective and they refuse to
affirm God Almighty
using their mind,
if the objective they will be able to
deny the rational nature of the evidences they
garner together to justify what they do. So
in the least
if this is false, then what you're doing
as well is false.
So you see this present in the Maqan
verses.
And as we said earlier, Allah brings it
to us in the form of a narrative
and also through the form of stories that
consolidate the meanings of the narrative.
Ro Muhammad,
and all people
who are denying Muhammad,
the play that you are engaged in, this
play has happened before.
A 100 years, 200 years, 500 years, a
1000 years, 1500 years, 3000 years. The play
is on repeat. The only difference is
the stakeholders of the play.
The actors of the play, if I may
use the term.
The names are different, but the idea is
the same. Messenger
came, messenger preached a message that was simple,
it could be understood by everybody, and a
people because of arrogance turned against them. And
they used as their evidence the fact that
their forefathers
were involved in this, or why are you
more special than us? If this is a
special if this is the truth, then we
would have been upon it before you came,
and again this is from arrogance as well.
So this we see present in Surat Al
Aqaf.
Why is Surat Al Aqaf called Surat Al
Aqaf?
It's called Suratul Akhaaf because of the dwellings
of the people of Ad.
The dwellings of Ad in Yemen,
and they were the people of Hud, alayhis
salam, the people that Allah
sent Hud, alayhis salam to. Allah
says,
Remind them, oh Muhammad,
the people who are denying you now, remind
them of Aqa'ad,
brother 'ad.
And in other
verses in the Quran,
Allah describes
Hud
as the brethren of the people he went
to.
And this is brethren in terms of placement,
not in terms of faith.
That they might have shared bloodlines.
From that perspective, they're brethren,
but they're not brethren from the perspective of
faith. Because the Quranic narrative
is one
that
crystallizes the idea the bond of faith is
far greater than the bond of blood. So
when brother is used in respect to the
prophets that Allah sent to a people, that
Allah sent their brother to them, this is
not brother in faith unless they believed of
course.
Akaf refers to the dwellings of the people,
the people of Ad in Yemen.
And Allah
destroyed
them despite them feeling
that they were preserved
and protected
because of their size, and their height
and their power and the homes that they
had,
homes that were made out of rocks,
homes that you normally would feel
are impenetrable
homes. You can't damage these homes. You can't
bury people in these homes.
Allah sent to them, because of their transgression,
of course, a chilling,
raging,
roaring
wind
that penetrated
these rocks that they thought could never be
broken. And Allah
left them in their destroyed
and wretched. SubhanAllah.
And Allah
says to them, murukullashaybi
amri rabbihah.
That this wind destroyed
everything
except, meaning with the permission of Allah. But
this everything doesn't mean everything in the sense
of everything.
This is al amal levy oreadabihilhusus,
as the scholars of usool al fiq say.
That this everything refers
to expressiveness,
Meaning everything that Allah permitted, but that which
Allah didn't permit, this wind didn't touch.
And
to the extent
that they were destroyed,
and the people
surrounding them, who are like them, were affected
as well.
So Allah is revealing to Muhammad in Meccan
verses, in the Arabic language, that the Quraysh
understand
at a time when their Arabic was at
the height of eloquence,
what happened to a people that behaved like
them.
Now in terms of the relationship between this
surah and the surah before, then as we
said it's from the hawamin. They both start
with khamin.
It's also similar in terms of the genre
of knowledge taken therein.
Also, at the end of the last surah,
Allah scolds the the idolaters.
There's literal scolding of them for their shirk.
And in the opening of this particular surah,
Allah begins
in the same way. SubhanAllah.
And again, if we look at the meanings
of these surahs, you can really really appreciate
the intensity of the situation of the Muslims
and the da'wah
of the prophet sallallahu alaihi wasallam
at the time when these surahs are coming
down. Whereas the surahs are hard, no doubt
the intensity
in terms of the enmity towards the message
and the messenger and the Muslims is hard
as well.
So these verses come down to strike fear
in the hearts that are problem makers
and trouble causes.
And also, it brings to the hearts of
the believers
solace and peace and an ability to breathe.
Ability
to to breathe because of hope that the
verses
come to them with. That, subhanallah,
yes, you might have the tribes.
You might have the unity of the tribes,
but we have the lord of the worlds.
The revelation that's coming down with Jibril is
on our side and not on your side,
and it keeps you stationed.
Now for our ability to navigate the Surah
better, it's worth noting the following. Number 1,
Allah subhanahu wa ta'ala reveals about 2 groups
in the Surah.
The people of Istikamah, and we discussed the
people of Istikamah
when we
discussed which Surah Fussilat. Remember, 2 nights ago,
23rd night, how can we forget?
The night that felt like they did the
so far.
Not gonna push it down. Some people might
have felt 21 was, 22 was, alhamdulillahirrubilahirabilahalamin,
this scared and everything.
In this surah, Allah says,
Correct,
Similar to the verse we took in Surat,
The verse that even though we don't
understand
and inshallah, it's something that makes you understand
why it resonates.
This verse begins the same as that one.
Inna ladheenaqarru
rubunallah. Indeed,
the people
who say,
our Lord is Allah.
I'm gonna use the colloquial translation, then they
walk the talk.
They walk the talk. What does Allah say
here? Falakawfuna
alayhim walahum yazanoon.
Similar to what we discussed in the other
verse of istaqamah.
No verse for no fear for them,
they will never ever be sad. Remember their
idea. The happy you feel now,
and then you feel happy next, that happy
is greater in intensity than the happiness you
felt before. Remember that? Allah is confirming that
in this verse also.
Then Allah says, Ulaik Ausshabul Jannah. This is
a summarized form of the last verse we
took. Ulaik Ausshabul Jannah.
These are the companions and inhabitants of Jannah.
Khalidi nafeeha,
therein they will reside forever.
Why? This is very important.
Why?
In the last verse we explained why, but
it wasn't spelled out for us.
In this verse it's spelled out for us.
Allah says, Jazar and
a worthy,
appropriate,
merciful
reward, and no doubt merciful.
And we will see in this, later on
when we,
take on Surah Al Fatiha why I'm saying
this. Insha'Allah, Allah will inspire me to connect
that to this.
A merciful reward from Allah.
Why?
Not
Remember before I said to you brothers and
sisters in Islam, if we want Islam to
rise through the ranks,
we can't wake up every day having
thousands of other things to do,
and when we finished with them, now we
think about Islam and the izzah of Islam
and the honor of Islam and building up
Islam and izzah coming back to the ummah
and so on and so forth. Remember I
said you have to spend a bit of
yourself.
You have to be ready to spend a
bit of yourself.
This is what the default mode is.
It's a matter of physics, brothers and sisters
in Islam.
It's not wishful thinking. It's a reality. It's
physics.
By design of this world, this is how
Allah
has set the mandate.
Allah can say,
fayakun.
And the imam the other day when he
recited this verse, he said kun and he
post fayakun
be and it will become.
Yes. Allah will can say be and it
will become. He's the all powerful.
But the Allah who created the entire system
has said, by my choosing, the system will
be that we will not change the situation
of a people until they themselves
change themselves and their situation.
Subhanallah.
This is this this is the this is
the physics.
So you have to be ready to spend
a bit of yourself.
You have to be ready to stop worshiping
your desires.
You have to be willing to put Islam
first,
especially when it goes against your wishes and
your fancies and your wounds and your desires.
You have to be willing to put Islam
first
even when it goes against your culture.
The other day I told you maybe simply
picking up a miswak because my nabi did
it might be the reason why baby is
pulled out alive from the rubble. This is
a fact.
This is a fact. You might not connect
the dots, but the sharia is telling you
that the dots are connected whether you accept
it or you don't.
Yesterday, we learned how we interdependent
communities.
Allah doesn't punish a people for the sins
of another people, but consequences of the life
of this world are connected.
If you are on a ship and you're
on the upper deck and the people at
the bottom deck are drilling a hole, can
you stay up there and say well Alhamdulillah
we're not at the bottom deck?
Those people are crazy, at least we at
the top.
If you're not gonna do anything you're all
going to sink. That is just a matter
of consequence, nature of design because of the
platform that you're living within. That's life. It's
a matter of physics.
So Allah can say be and things can
change. But Allah has said the system of
this world is if you want change, then
you need to change. And change is difficult.
Allah says a worthy reward, a beneficial reward,
a reward greater
because of that which they used to do.
It's an action, it's a verb.
Is a verb, and a verb in the
present tense.
And anyone of any language knows that a
verb denotes action. You need to act. You
cannot sit be behind and be passive.
You cannot be passive.
You have to sweat. Like your job, like
your work, like your earnings, you sweat for
it. Nobody
expects money by being passive.
You go out and you search, and you're
motivated to go out and search
for the deen
and Izzah to return to it, you have
to go out and build that Izzah.
We see this here. So Allah reveals about
the family of Istikamah.
And
consecutively,
Allah teaches us about those who left the
way of their natural disposition, the fitrah.
And we discussed previously
about this whole
discussion of
the nature of a human being between the
philosophers
and the scientists? Are we a product of
nature or nurture?
I'm not going to repeat the discussion.
But in conclusion, we said from the Shar'i
perspective, the Quran's narrative is that we are
not a product of nature or nurture, but
we are a product of the fitrah, the
natural disposition.
Fitrah
This natural disposition that Allah created us upon,
a disposition that believes in Allah, relates to
their being a divine being.
But a fitrah that can be polluted by
neshah,
an environment can pollute the fitrah.
The parents, the parental home,
the friends, the nature of the friends,
all of these ideas can pollute the fitrah,
creates a virus,
and then you need an antivirus. The antivirus
is the messenger and the message of the
messenger.
And that's why every messenger came with a
simple message. O'r Abu Dulah,
Worship 1 Allah. There is no God worthy
of worship besides Him. Such a simple message.
No gymnastics,
no technicality,
no need for a dictionary.
It's a message that everybody understands. Why?
Because the messenger was not calling anyone to
some new idea,
but to an idea that was built within
the nature of a human being, Reminding them
to a knowledge which they already knew about.
Each and every human being knows this knowledge.
And that's why my brother and sister in
Islam, calling people to Allah is easier than
you think.
Calling people to Allah is easier than you
think. Allah has already done the hard work
for you by making mankind be created with
the program that is programmed, if I can
use the language of software.
It's coded.
It's within
the makeup of a human being. This code
exists therein.
The belief in a higher,
in a higher
being, in a supreme being, in a divine
being,
in a being that is extrinsic to his
creation,
and in control of everything in existence,
an independent
being that creates dependent beings,
the code is there deep within. According to
Allah, it's easier than you think. So Surat
Al Akhaaf tells us about a people, and
no doubt the Quraysh are being addressed. And
a reminder to the Quraysh of all those
who were destroyed,
they left the way of the fitrah and
then arrogantly denied the antivirus that came to
aid them.
The antivirus was there. If they were objective,
the antivirus would have been loaded,
removed the virus, and they would have been
returned back to
manufacture settings.
How they were the day they were manufactured,
how they were the day they were born.
But when you're arrogant,
it's tantamount to a computer system saying, I
reject the antivirus entering me, and I'm happy
to live with the virus. If that's the
case, then there's consequences.
Trying to use modern day vernacular, especially for
our young here and those in IT especially.
Then he reveals to us, subhanah,
guidance on good manners. And we said that
this is part and parcel of the genre
of knowledge in the Maqken verses. I said
to you from the beginning of Ramadan that
the Maqken verses,
they deal with
matters of Aqeedah
predominantly.
But also within them,
we see verses pertaining to good manners and
good character and morals and manners and etiquettes.
Allah was preparing the Muslims from very early
on to have good manners.
And the reason Allah
knows best, if we look at the Quran
as a collective,
and I've shared this with you from the
Jum'ah member, when I've spoken to you in
this masjid before,
is that this is the Ummah of the
Awa,
and the speed of light
is faster than the speed of sound.
People will hear you.
The speed of light is faster than the
speed of sound. People will hear you after
they see you, and people will see you
before they hear you. If they don't like
what they see, they will not trust what
they hear.
And it's manners, morals, and etiquettes
that gives you an appearance
that allows people to extend trust
to the message that you will eventually share.
The prophet
before he gave the Awa, he was known
as Al Amin,
As Sadiq, the Truthful One, the Trustworthy One.
He was known as these things.
And recurringly, I will say, when he stood
on Mount Safa and told them, before he
called them to Tuhhid, if I were to
inform you of an army prepped and ready,
ready to roll to overcome Makkah,
would you need further diligence or would you
accept my message? I said we know nothing
from you except the truth, you are a
trustworthy person.
Morals and manners brothers and sisters in Islam.
If you have
the purest water in the dirtiest bottle, people
won't trust that their water is pure.
They won't trust it.
It will need a lot of selling.
Right? If you come with the most branded
best
plate of Biryani,
in Ramadan,
after people have fasted,
some have fasted 19 hours, maybe,
with the most expensive saffron.
But you serve it on the dust outside.
You take it and you throw it on
the middle of the road. Who's gonna eat
it?
So you have to look the part,
and your manners
plays a big part there.
Allah
reveals
verses
about
manners,
morals, and etiquettes, and we'll listen to the
recitation by
or Usayn al Insan.
You want this mic or you want the
other one? The other one you were playing
with the other day. People thought there was
jinn in the masjid here, subhan'Allah.
And we have made compulsory upon man
to manifest good treatment towards his parents.
His mother carried him with hardship.
And gave birth to him with hardship.
His just his gestation and weaning period is
that of 30 months.
He grows
until he reaches the age of puberty and
maturity.
And then he carries on growing until he
reaches the age of 40 years. He's established
now.
So this is a verse about good manners
coming down during the Makkan period.
What happens when he reaches 40?
This is a good child.
Allah says that he says, my lord enable
me to be grateful for your favor which
you have bestowed upon me and upon my
parents. The favor of iman, no doubt.
And also the favor of my parents for
raising me upon iman, no doubt.
And to work righteousness of which you will
approve and make righteous for me my offspring.
He's asking Allah for help for his offspring
as Allah helped his parents with him.
And then he says, indeed, I have repented
to you, You Allah, And indeed, I am
from the Muslims. Subhanallah.
This is the manifestation
of a righteous child
as a result of a righteous upbringing.
And this is a child that will be
a means for their parents in the hereafter,
and we will listen towards the end of
Ramadan. Walathinaamanuwataba'athumduriyahum
beiman.
Alhakna bihimduriyahum.
And tomorrow is tarawihullah?
Tomorrow?
Or is it the day after?
Waladhinamanwatabaathumduriya
tuhum beiman
alhaknaabihumduriya
tuhum
Allah says, As for those
who believed in Allah,
and then they raised children upon iman, and
those children lived upon iman, and died upon
iman. The parents died upon iman. The children
died upon iman.
Allah subhanahu wa ta'ala
will
gather the children with the parents in Jannah
as they were a family
on earth,
there will be a family in Jannah. And
how? If the children are at a higher
level in Jannah and the parents are at
a lower level in Jannah,
Allah will raise the parents to the level
of the children so they can be a
family in the higher level of Jannah together
without Allah reducing the rank of the children
in any way. This is a mercy from
Allah upon a family that strived to live
upon the mandates of Allah. In this life,
He will put them in Jannah as a
family in the hereafter.
Subhanallah.
May Allah
gather us with our parents,
and our grandparents
and our offspring, alfredusal
a'ala. Ameen.
Allah, subhanahu wa ta'ala, says, Ulaikal ladina.
And overlook their mistakes,
overlook their sins.
And they will be amongst the companions of
paradise.
And that is the promise of truth,
which they have been promised by who? By
Allah Subhanahu Wa Ta'ala.
Subhan Allah.
So Allah Subhanahu Wa Ta'ala wants us to
be with him.
To be with him upon certainty.
That we sit here
with certainty.
That insha'Allah, we will be with our children
in alfirdos insha'Allah.
There's a promise from Allah that we will
strive to raise them upon the mandate that
Allah subhanahu wa ta'ala has set. We'll make
du'a for them. We will teach them the
Quran. We will teach them the sunnah. We
will show them right as right, and wrong
as wrong. And we will empower them to
be upon the right irrespective
of society for the sake of Allah subhanahu
wa ta'ala.
And we will entice them with the knowledge
that when we die, my dear son and
my dear daughter, if you live upon this
mandate, then my death and my departure is
not a full stop. It's just a comma.
It's just a comma.
We will be brought together again
in a better place.
I am gone now, it's for you to
remain stationed thereafter.
We trade with Allah in this way with
certainty my brothers and sisters in Islam.
Yes, life is
tough. Bringing children in this world, it's never
been, subhanallah, hada Allah knows best.
But we remember that these verses are coming
down at a time when 3 160 idols
were around the Kaaba.
We don't live at a time where idols
are around us.
The Quraysh could argue that we, the Muslims
from from the Sahaba, could say we were
raising our children. That's, subhanallah, a harder time
than you know. And these were the verses
Allah was revealing to us. We raised our
children despite events, with hope. Despite the persecution
with hope. Despite
the fear with hope. Despite the enmity with
hope. Despite the animosity
with hope. Because we traded Allah with yaqeen.
We believed in the Quran, and Allah revealed
his promise to us, and we trusted the
promise of Allah.
Payib. Then Allah subhanahu wa ta'ala takes us
to the contrary,
the evil child.
The child with poor manners.
But one who says to his parents, off
to you, off in the Arabic language
is not even a word.
It's a manifestation
of descent.
SubhanAllah.
When you're like, you know, you show your
parents this descent,
but you don't say a word. It's clear
from your demeanor.
It's clear from
your physical
manifestation.
They say, do you promise me that I
will be brought forth from the earth when
generations before me have already passed into oblivion?
No one has seen them, no one has
heard about them, they were buried and they
gone.
This is in reference to parents who accepted
Islam
and the children who fought their parents
for accepting Islam. They chose to remain upon
disbelief.
Allah says they do this to their parents,
whilst the parents call to Allah for help,
because your son is your son at the
end of the day. Your child is your
child at the end of the day. Even
Nuh alayhi salaam,
after he begged his son in the final
moments, after 950
years of da'wah,
Irqab Ma'ana,
please
get onto the ship, my son. He said,
I'll go to the highest part of this
mountain. It's gonna protect me from the waterfall.
It's gonna protect me from these floods. My
dear son, Qala, look at my father, elderly
father, talking to his son with such beautiful
terms. Yeah, Buney, my beautiful, dear, beloved son.
He's not even scolding him. Even though this
is a time of hazm and azzam, there's
no time left.
He says, my dear son,
lahiillamarrahim.
There's no protection
from the command of Allah today except the
one who Allah's mercy falls upon descends upon.
The people of that mercy are on this
ship with me.
Wahala baynahumalmoj.
A big wave came and blocked
Nuh from his son, and his son was
from those drowned. Nuh alayhi salaam even after
this,
he engages Allah.
Innaahu min aali.
My dear father, you Allah, he was from
my family.
So these parents,
despite the enmity of their son towards them,
whilst this whilst he's rebuking his parents for
their belief
and challenging
their belief with misconceived rationale. But look, people
died. Where are they? There's no life after
death.
The parents, Allah says, are saying, they call
out to Allah for help whilst he's doing
this. And they say, woe to you, our
son. Just believe.
Min, just believe.
Just believe.
This is not belief without evidence. It's belief
with evidence,
but you are consumed,
intoxicated by misconceptions.
Believe and then we'll deal with your misconceptions,
just believe.
Now,
what do they say? What happens? Allah says
indeed.
So these verses are coming down, and Allah
is describing therein, actually events that are happening
with the sahabah.
Actual events, subhanallah.
Things that are maybe happening within
homes, behind closed doors.
Verses are coming down describing events.
You think the sahaba don't believe this is
from Allah Subhanahu Wa Ta'ala?
SubhanAllah.
Allah Subhanahu Wa Ta'ala says that they say
to their son, believe indeed the promise of
Allah is true. But the son reply responds
and says, this is not but legends of
former people. You are coming with stories of
the past.
So Allah Subhanahu Wa Ta'ala teaches us good
manners in the Surah, to be excellent to
our parents.
And in the verse you heard
for those in the medical field, this may
interest you, because Allah says
the carrying of the child and the weaning
period of the child is 30 months.
And in another verse of the Quran, Allah
says,
Allah says that the mothers
will feed their children, the breastfeeding,
they will feed their children for 2 years,
for 2 years. So that's 24 months. Allah
says in this verse, 30 months. The
gestation
and
the weaning is a period of 30 months.
If we look at the other verse, 24
months. 24 from 30 equals 6.
The sahaba deduced from this verse that the
minimum
period of pregnancy is 6 months.
And this is fiqh of the sahaba.
At a time when there was no medicine
and you needed this, there were no ultrasounds.
You needed this because there were cases. Let's
say somebody
is pregnant
and
or someone gives birth and they were only
married for 6 months.
Does this mean they committed adultery?
Were they pregnant before
the marriage or not? This needs
fiqh. This needs fiqh. If the norm is
children are born at 9 months 2 weeks
or around this period,
and now you have a situation where a
child is born after 6 months of marriage,
and and a father comes and he disputes
this. 6 months.
Is this my child or somebody else's child?
There's no ultrasound.
There's no DNA testing.
They went to the Quran, and they extracted
this minimum period of pregnancy, 6 months.
And accordingly, they would set the the laws
and the rules. They would judge and rule
in these disputes. This is just a FYI
for you to see, subhanallah, the fiqh of
the sahaba. Then Allah
tells us a story of Hud, and how
Allah's wind spanning 7 nights 8 days came
and destroyed everything. And I mentioned this to
you all, and it was a result of
people's arrogance. And subhanAllah, what will make us
understand?
The story of arrogance. The reality of arrogance.
It's been a recurring theme throughout the Quran,
throughout of our nights together. How arrogance is
really ultimately
the cancer that erodes belief.
And
it's not for the son of Adam to
be arrogant. When Allah created
the son of Adam from humble elements,
sand
mixed with water
hardened into clay,
when
you knock it it makes a hollow sound
as a result
of hardened sand
after it was mixed with water.
2 humble elements
and Allah
is the only one
who has
the right,
everyone else has to be humble in front
of him subhanahu
and Iblis was arrogant
and where did that get him? Destined to
the alfa'i and destined to being
associated with the curse of Allah forever. It's
not for mankind
to be arrogant.
As one of the sheikhs beautifully put it,
it was on a light note, he was
speaking to the youth and they were laughing
about it, it was beautifully put.
He said why are onions and apples and
tomatoes and lentils and rice becoming arrogant?
They were laughing
how does rice become arrogant?
How does lentils become arrogant? How does tomatoes
become arrogant? He goes, what are you made
up of? What's what's the makeup of your
bodies? You are born how many kilos were
you? And now how many kilos do you
weigh? You are born, what, 4 kilos, 3
kilos, 2 kilos. Now you're 70, 80 kilos.
Where did all this weight come from? It
came from lentils, from tomatoes,
from aubergines,
from rice, from pasta. Why why why are
these things that came from the Earth, from
the ground being arrogant?
There's no right to be arrogant,
and subhanallah just think about it, may Allah
save us. A kidney stone,
3 millimeter kidney stone, 4 millimeter kidney stone
can bring man
to the ground.
May Allah save us from this. If this
is the reality with a 4, 5 millimeter
kidney stone, then, oh, mankind.
Why are you being arrogant?
Why do we be arrogant?
SubhanAllah.
That we think we're big and mighty and
powerful, and a stone, subhanAllah, that you need
a magnifying glass to see the details of,
so tiny, can bring you to the ground,
give you pain that's 9 on the pain
meter,
a pain that is similar to the labor
pain of a female which is giving birth.
Subhanallah.
This is what can be done to you.
If Allah says be,
then again why be arrogant?
Then Allah subhanahu wa ta'ala takes us to
the jinn, because they had a very praiseworthy
moment with the Quran. Allah
says,
number 29.
29.
No? No. The next one is we like
to live in Haqqani. No. Go to 29.
What's on 29?
No. No. No. No.
You're not here. It has to be there.
Quran is preserved till the day of If
it's not in you the in the Quran,
it's in your heart. I know.
And mention, O Muhammad,
when we directed to you a few from
the jinn,
listening to you reciting the Quran.
And when they attended it, they said,
Shhh, listen attentively.
SubhanAllah.
Allah is praising them in verses that will
be recited till the day of Qiyamah.
That they came, and they heard the prophet
sallallahu alaihi wasallam reciting Quran.
And there were a group of 9 according
to some of the scholars of Tafsir.
And when they heard this is Quran, they
humbled themselves in front of the word of
Allah. That this is the word of Allah,
be quiet and pay attention.
This is adab with the word of Allah
subhanahu wa ta'ala.
Now, They stayed until the Messenger finished reciting.
As soon as the messenger stopped reciting, they
didn't waste time, they rushed back to their
people.
Immediate action. Naam, what did they do?
They said, oh, our people,
indeed we have heard a recitation of a
book that was revealed after Musa.
A book revealed after Musa confirming what was
before it and it guides to the truth
and to the straight path.
Oh, our people.
Oh, our people. Meaning, oh jinn, follow jinn,
respond to the messenger of Allah
and believe in him.
Allah will forgive you for you forgive you
your sins and protect you from a painful
punishment.
But he who does not respond to the
call of Allah
will not cause failure to Allah on earth.
And he will not have besides Allah any
protectors.
Those are in manifest
era.
Brothers and sisters in Islam, these jinn, SubhanAllah,
firstly, look at the Adeb with Allah Subhanahu
Wa Ta'ala and his words.
And we see this in a people who
really appreciate
the Quran
as the word of Allah. They respect the
Quran.
And even in our scholars, subhanallah, there's a
clip that's,
went viral a few years ago in the
Haram,
about one of the Imams,
or one of the senior scholars,
it could have even been Sheikh Ibn Uthaimin,
Rahimahullah,
one of the senior scholars of Saudi Arabia.
A long time ago, when Imam Ali Jabir
was
the imam of the Haram,
and he could hardly stand. This scholar used
to pray salah
sitting,
sitting,
And then a verse of sujud was about
to come.
So he picks up his stick,
and the cameras are on the imam at
that moment, and he's behind the imam.
He picks up his stick,
and he forces himself up even though he's
so old, and he's weak in the knees,
and the thighs, and his hips,
so that he can go into sujood
with the ayah of sujood
out of respect for Allah
That Allah says they fall down into sujud,
I won't be sitting and going to sujud,
I will stand and go into sujud.
Even though he's excused.
But this is these are a people who,
subhanallah, they know the worth of the words
of Allah subhanahu wa ta'ala.
So these jinn, they understood this worth. So
they shut everybody up and told them pay
attention. It's not enough for you to be
quiet and play on your phone, but they
didn't have phones, but you know what I'm
saying. The Quran is being recited.
You're quiet, but you're distracted. No. No. No.
No. No. No. Be quiet and concentrate.
Be quiet and focus
because the success that you require in this
life and the next is being recited to
you. When they finished, Allah is praising them.
They didn't sit back and say, let's go
for a meal.
Masha'Allah, let's go have a nice,
you know, burger
and discuss these wonderful things that we heard.
Right? They went immediately to the other jinn
who didn't hear the message, and they gave
them dawah.
They gave them dawah.
Dawah is easier than you think.
How many people do we call to Allah?
And call to the message of the Quran?
Or share with them the guidance of the
Quran?
Even if it was in the form of
them going back to them and reciting to
them what they heard the messenger said. Wallahi,
brothers and sisters in Islam, I tried this
with half I zakir. As he's reading, doesn't
it have an impact on you?
He reads, you hear the meaning. It has
an impact. There's nothing
more eloquent,
more baligh,
more reaching than the words of Allah himself.
I can try in the English language,
but when it's read to you, these are
kalam. This is the kalam of Allah subhanahu
wa ta'ala.
So we learn in Surah Al Akaf, the
attitude of the believers with
with the Quran.
Now, Umuman,
subhanallah, time is passing. Surah Muhammad.
Surah Muhammad, so we had Maqki, Maqki, Maqan,
Maqan, Maqan, Maqan verses.
For much of the last few nights, we
finally come to a Madani Surah. Surah Muhammad
is a Madani Surah consisting of 38 verses.
Named Surah Muhammad after
Muhammad
Rasulullah Sallallahu Alaihi Wasallam.
Named Surah Muhammad
for
that which Allah subhanahu wa ta'ala said in
his book, waladhinamanu
waamru salihat
waamanu
bimanuzila
aala
Muhammad.
That, and those who believe and do righteous
deeds and believe in the Quran, we revealed
upon Muhammad,
Allah
They do so believing it's the truth. Right?
Believing it's the truth from Allah to him.
By virtue of their belief, Allah will forgive
their sins.
And correct and amend their affairs.
What's the connection to the surah before? Okay.
Here we
can dive into this discussion. We have a
Madani Surah after a Maqki Surah. Maqan was
revealed years before the Madani Surah. So now
we have them together in the Quran even
though they came down years apart. And
to be honest, SubhanAllah, this is from the
eloquence of the Quran, and I said this
to you before, at the beginning of Ramadan.
That the Quran was revealed over 23 years.
If a writer was to write over 23
years, you'd see the growth of the writer
in the text.
23 years is a long time. Experience grows
the writing ability
of the writer, of the author. The Quran
over 23 years
is eloquent from the first revelation to the
last. And one of the proofs of this
is surah Muhammad
in its connection to Al Akhaf. Because even
though Al Akhaf was revealed years before
and Muhammad years later, wallahi if you delete
Bismillahir Rahmanir Rahim, we can't delete
it. But if you imagine there is no
Bismillahir Rahmanir Rahim and you read the last
verse of Al Akaf and the first verse
of Surah Muhammad,
it just flows. You think it's it's a
continuation.
It doesn't feel, subhanAllah, that there's something disjointed
here. It feels like a complete
flow, a complete
continuation. And make a note of this for
your own reading tonight, Insha'Allah.
Look at the last verse of Akhaf, and
look at the first verse of Muhammad.
Allah subhanahu wa ta'ala at the end of
the last surah, he says,
I told you of the prophets of absolute
resolve, Ibrahim,
sorry, Nuh, Ibrahim,
Musa, Lisa and Muhammad. Allah says, be patient,
O Muhammad,
as were those of
determination, the the the prophets and messengers of
resolve, and do not be impatient for them,
meaning for the Quraysh and their belief.
Allah says, it will be on the day
they see that which they are promised as
though they had not remained in this world
except for an hour of a day. When
the day of qiyamah comes, they will look
back and think, did we only live on
earth as if it was part of a
day? An hour of a day perhaps that
life was that short. When they see a
qiyama, they will see life to be so
short. SubhanAllah.
Allah
says,
balaar,
this is notification.
This
is the official warning.
This is the official notice.
At the end of akhkaf,
it's a revelation of intent
to those who are fighting Muhammad and the
Sahaba. Official notice has been delivered to you
from the heavens. Balag,
this is notification,
hand delivered to you. Allah says,
fahal
yuhulaku
illaqaumul fasikoon.
And will any nation be destroyed except because
of the defiant
disobedience
to Allah
Then Allah opens Surah Muhammad pay attention.
Those who disbelieve
and avert people from the way of Allah,
He will waste their deeds.
Do you see the do you see this?
How the how the last surah ended and
how the surah began.
Such continuance.
May Allah subhanahu wa ta'ala cause us to
return him upon iman.
The contents of the surah, this is
a Madin Surah, not a Makkan Surah. So
immediately you know now what what what will
we find in here?
Legislation, Alhamdulillah. Masha'Allah.
And here in particular we see the rules
of warfare.
I'm not talking about jihad jihad. We've discussed
jihad
is being hijacked to only mean warfare. Jihad
means many things, and it was revealed and
the term was used before warfare was established.
But in Surah
Muhammad, it refers to warfare. And the descriptions
of the hypocrites and the apostates are also
revealed here. Now just a pearl for you
all, it is said that the Messenger sallallahu
alaihi wa sallam is to recite the surah
in Surat Al Maghrib. For those who feel
the imam takes too long in Surah Al
Gaisah,
the prophet salallahu alaihi wa sallam used to
recite surah Muhammad. And as we said, it
consists of how many verses? 38 verses
in Surat Al Maghrib.
And this surah also touches on the importance
of tadabbur, and we spoke about Tadabbur and
pondering over the verses of Allah.
I taught you about the Tadabbur of the
masses.
Remember
the gap analysis,
rule cause analysis,
solutions analysis, that discussion?
This,
surah as well touches on tadabur.
So we have a Madinah surah here telling
us about tadabbur as well.
To teach us that tadabbur is a matter
of the Quran from the beginning of His
revelation until the end.
Then we'll move on. Surah Al Fathih
Surah Al Fathih a Madani Surah.
By the way, there's many pearls in,
Surah Muhammad. In fact, let's let's listen to
verse number 15.
Allah subhanahu wa ta'ala just to entice us
all to push and work hard this evening,
tells us about Jannah. Read for us about
Jannah.
Allah subhanahu wa ta'ala says
about Jannah.
He says, subhanahu,
here is a picture of the garden promised
to the pious believers.
In it, there are rivers of water that
remain forever pure.
And there are rivers of milk that are
forever fresh. Their taste never changes.
And rivers of honey
that is clear and pure. Who wants to
swim in a river of honey?
Mashallah.
Who wants to swim in a river of
milk? Mashallah.
The fathers don't want only the children. Allah
guide you fathers.
Become too attached to the dunya.
The children are attached to the akhirah.
I'm asking a question only the children are
putting up their hand. Why are you too
mature for a river of milk? When we
go to Jannah Tras, we will all be
children there.
Like children.
Allah says, all these rivers flow in it,
and there they will find
fruit of every kind.
And they will find forgiveness from their Lord
as well.
May Allah save us from the hellfire. Allah
says, how can this be compared
to the fate of those who are stuck
in the hellfire
and given boiling water to drink that rips
apart their bowels and intestines?
May Allah save us from heedlessness.
We know about the hellfire,
but we act like we don't know. I
think we agree.
A lot of us go about our lives
like we don't know there's a hellfire.
We're too much into people pleasing,
wife pleasing,
husband pleasing,
children
pleasing. I said to you the other day,
the Quran establishes a hierarchy, but not an
absolute hierarchy.
Above every hierarchy is Allah Subhanahu Wa Ta'ala,
even the ruler of the land. The prophet
sallallahu alaihi wasallam said, Follow him even if
he is an Abyssinian slave who becomes your
ruler and commands you. But,
There's no obedience to the creation in the
disobedience of the creator.
Why are we going about pleasing people
when the end is boiling water that will
rip our intestines apart?
As opposed to choosing Allah
over the descent and sadness of a people
who may blame us for decades but it
will end, and Allah will put us in
rivers of milk, and honey, and wine, and
water that never spoils.
May Allah grant us the understanding.
Bayib.
The time of revelation, we are told that
this surah was revealed in 1 night between
Makkah and Madinah in connection to the treaty
of Hudaybiyyah.
Let me take you through quickly the treaty
of Hudaybiyyah. We don't have time meaning to
go through it in detail, but I'm gonna
quickly summarize.
The prophet sallallahu alaihi wasallam saw a dream.
And in this dream,
he saw himself doing umrah
with his companions.
And obviously, this is at a time, remember,
Ahmadani Surah. They were in Madinah, they missed
Makkah, he left Makkah, he didn't want to
leave Makkah,
he genuinely missed Makkah.
And they didn't know when their time will
come.
And there was no light at the end
of the tunnel, things were progressing in Madinah.
But as for Makkah,
it was a distant
matter. And suddenly the prophet sallallahu alaihi wasallam
sees this dream. So the prophet sallallahu alaihi
wasallam,
he
informs his companions.
And
the prophet
leaves
immediately for umrah, not warfare
with 1500
as some sources say, but common sources say
1400 companions. They do not intend war.
They are ready for umrah. Their clothing is
a haram. With them are animals that you
would slaughter in the Haramain, meaning in the
Haram afwan, in the Haram boundary.
They've taken
minimal weapons with them, weapons that you would
need anyway because of desert bandits.
No intent
of war.
Driving as a group
through the desert,
passing tribes,
passing villages,
for everyone to see Islam at his glory.
The messenger who was alone once upon a
time, who was kicked out and fought by
his own people, He's walking back to Makkah
with 1500 with him, subhanallah.
And the Talbiyah is one of Tuhhid.
No idols being mentioned in their Labbeik,
subhanallah.
An amazing sight.
And
news reaches the Quraysh that Muhammad has left
with a large group of people.
The Quraysh are adamant.
They don't want them to come into Makkah,
but they also have a predicament
because they're not the owners of the Kaaba.
They are custodians of the Kaaba. The other
Arabs cannot be made to feel that the
Quraysh are now implementing
some visa border
system with regards to the Kaaba.
That, yes, we respect them, but there's some
red lines.
You do not own the Kaaba.
All the Arabs have access to it and
should have access to it. So the Quraysh
cannot
bar and block the Muslims
as we would bar and block someone from
entering our home. So they were in a
predicament as well.
The prophet sallallahu alaihi wasallam hears about
their,
concerns and sensitivities,
so he camps
at this place
that we call Al Hudaybiyyah,
and he sends with a man, ibn Affan,
to Makkah to negotiate
the matter, to explain to the Quraysh why
the Muslims are here, what they intend.
The past is the past. This has nothing
to do with it. We're just gonna do
umrah, and we're going to leave.
But, subhanallah,
rumors come out of Makkah that Uthman has
been killed. And immediately the prophet sallallahu alaihi
wa sallam mobilizes the sahabah,
seeking the pledge of allegiance.
That if Uthman is killed,
we got to avenge his death, we got
to be ready for war. We didn't come
for war. We don't have adequate,
weapons.
But if it has to be, it has
to be. Do I have your support? This
is the pledge of allegiance.
The sahaba got up, and they pledged allegiance
to the prophet sallallahu alaihi wasallam, and this
happened once they were gathered under a tree,
which is known as shajara
a Ridwan.
The shajara of Ridwan.
The shajara that that housed beneath it, the
people that Allah's happiness
descended upon. And Allah testifies
in the Quran
of the Sahaba and how pleased he is
with them.
Allah reveals it in in the Quran,
that Allah was pleased with those who pledged
their allegiance to the messenger under the tree.
When the Quraysh found out that, subhanallah, they're
pledging allegiance, so now they are
preparing to fight.
Immediately,
they decided that we need to send someone
to the prophet sallallahu alaihi wa sallam and
diffuse this. So they sent suhail ibn Amr.
Suhail comes from the word sahal, and sahal
means easy. And when the prophet
saw suhail, he said, sahoolaalaykum
al amr, meaning that your matter has become
easier than we thought.
Suhail sahal, subhanAllah, pray on words, alisimaalalmusamma.
But the prophet knew that normally Suhail is
sent to run negotiations.
And if the Quraysh are negotiating, it means
hold on hold on, they don't intend an
attack, they don't intend a war, There's scope
here. Let's see what he has to say.
And accordingly, they went into this discussion which
eventually led to a surah or a memorandum
known as Surah Al Hudaybiyyah.
Now Surah Al Hudaybiyyah
from the outset seemed like a loss for
the Muslims.
Which surah are we discussing, by the way?
Surah
Fatiha.
Bear this in mind. This seemed like a
loss for the Muslims. Why did it seem
like a loss for the Muslims?
Because
firstly,
they refused for the treaty to say arrahman
ar Rahim.
When the prophet said, bismillah arrahman arrahim, he
says, no no no no no no no.
Just bismillah.
We know Allah arrahmanrahem,
this we don't know.
So the prophet agreed.
Meaning,
a stakeholder to the treaty. Muhammad Rasulullah says,
no. No. No. No. No. Just Muhammad.
Ibn Abdillah.
Ibn Abdul Muttalib.
We know you with this lineage. If we
knew you are the messenger of Allah, believed
it, we wouldn't be fighting you. No Rasulullah.
The Prophet sallallahu alaihi wasallam
rubbed it out. In fact,
famously it is recorded that Ali was doing
the writing with the prophet sallallahu alaihi wasallam
was unlettered.
And the prophet said rub it out, and
ali said, No, but Wallahi, you are the
Rasulullah.
By Allah, you are Rasulullah. It doesn't matter
what they say. And the prophet
swore clarity where are these words on this
page, and he himself rubbed it out with
his blessed hand.
Next point,
they said we want a truce
spanning 10 years. No fighting between us. The
Prophet
agreed. They agreed to the 10 year truce.
Then the negotiation led to this idea that
if anyone from the Quraysh left the Quraysh
without permission and went to Madinah,
The prophet sallallahu alaihi wa sallam had to
send them back to Makkah. But if anyone
from Madinah left Madinah without permission and went
to Makkah,
the Quraysh didn't have to send them back.
Seems a bit lopsided.
They also said that the Muslims will not
perform umrah this year. You will go back
and come back next year and do umrah.
This is famously known in the books of
fiqh as Umrahul Qadha. Why is it called
Umrahul Qadha? Because they had to come back
and do the umra.
Now this was heavy on the heart of
the sahaba radiAllahu anhu Majma'i. They missed Makkah,
the dream of the prophet, they heard the
dream, we believe in the messenger, his dreams
are Haqq and true, what's going on here?
Prophet sallallahu alaihi wa sallam goes back. He
tells them, right, guys, come out of your
haram. Slaughter your animals. This is what happens
if you block from going
for for umrah or pilgrimage,
then you have to slaughter and shave and
you come out of a haram. But you
have to slaughter unless you've made a condition
before you entered into a haram
that if you are prevented then,
your hill is at the point of prevention.
This is a separate fiqh discussion. The default
rule is once you make the intention for
umrah
and you prevent it, you slaughter an animal
and shave. The prophet salallahu alayhi wasallam said,
do this, nobody did it.
This was the sentiment.
But they weren't disrespecting the prophet sallallahu alaihi
wa sallam, waniyahubillah. This was not who they
were. But remember we said earlier, they were
people of high esteem. Not so?
Fabbim arahmatimin Allahillintallahu.
I remember these lessons to you guys, subhanAllah.
I'm sure it was this Ramadan.
For For you guys, it was about a
few years ago.
Remember we said Sheikh Jafar Idris, our Sheikh,
he deduced from this verse that the Sahaba
had a highest
self esteem. Because Allah says it was Allah's
mercy upon you, Muhammad, that you were gentle
with these companions. If you are difficult with
them, they would have left you. And the
sheikh says only people with low self esteem
stick to you when you're hard with them.
People of high self esteem, when you're hard
with them, they leave you. And Allah is
saying if you are hard with them, they
would have left you. Meaning, they are people
of high self esteem, this sahaba. They're not
with you because they need something. They're with
you because they believe what you have is
the haqq and the truth.
So they didn't disrespect the prophet sallallahu alaihi
wa sallam, but rather
their situation was the situation of of a
people who believed in the dream that Allah
made his messenger
see. So they were hoping that the prophet
sallallahu alaihi wasallam will say this, and maybe
Jibril will come, and the situation will change.
Or maybe the prophet sallallahu alaihi wasallam will
add an instruction to what he just said.
But they didn't, and he didn't. So he
walks into his tent, into his camp.
And his wife, Aung Salamah, is the head,
the mother of the believers.
And he's disturbed and perturbed, sallallahu alaihi wasallam.
And she, subhanallah,
and our mothers, they were beautiful in terms
of how they dealt with circumstances and situations.
Like Khadija, when we we discussed when the
prophet came from the mountain, how perfect was
she to the messenger.
Salamah said, You Rasulullah,
this is their circumstance and their situation. It's
a psychology.
Why don't you slaughter and shave? Let them
see you, and then see what happens.
And he shalallahu alaihi wasalam shaved and slaughtered.
He slaughtered and he shaved, and
they followed.
And as long as he was in a
Haram, let's wait.
It wasn't them disrespecting
that he's telling us to do it, but
he is in a Haram, let's wait.
But when they saw he left, they left.
And then the prophet sallallahu alaihi wasallam left
back.
And Umar famously said to the prophet sallallahu
alaihi wasallam,
that this
dream you saw the dream, and the prophet
sallallahu alaihi wasallam said yes. The dream didn't
say when we will be performing the Umrah.
It will happen.
And Allah revealed after this memorandum
where people felt that the Quraysh had the
upper hand,
We have opened for you, oh believers, a
great opening.
We have opened for you, oh believers, a
great opening.
This is an opening. It's not a loss.
You think you've lost. You feel like you've
lost.
Your animals are gone. Your ihram has gone.
Your umrah has gone. The treaty feels one-sided.
Allah says, all this is a win for
you, O Muslims,
subhanallah.
And not an opening. Allah says, we have
opened for you, O believers,
a great opening,
mumbina,
fathham mumbina, a clear opening. An opening that
is so clear, even a blind person can
see this is an opening.
And indeed it was the opening.
Because this treaty directly
led to the opening of Makkah.
Because part and parcel of the treaty allowed
the Muslims to enter into security treaties with
other tribes, and the Quraysh to enter into
security treaties with other tribes.
And as we know,
when there's when there's a security treaty,
and we see that today as well,
if they are attacked, maybe the Muslims are
not attacked, but a party that the Muslims
have a treaty with are attacked, then the
Muslims will help them in retaliating.
That's number 1. Number 2,
those who accepted Islam in Makkah and couldn't
go to Madinah,
they set up camp in between Makkah and
Madinah.
So we can't go to Madina, but we
don't want to be in Makkah.
And they started troubling the caravans of the
Quraysh.
They became a nuisance to the caravans of
the Quraysh.
The Quraysh didn't anticipate this
when this treaty was signed,
So this affected the economy in Mecca. It
weakened the Quraysh.
Over time, it became the economy became weakened.
And then eventually,
some elements from the Quraysh attacked the tribe
that had a treaty with the Muslims. And
famously Abu Sufyan comes out,
and he goes to Mu'awiy ibn Abu Sufyan,
if my memory serves me right,
and says
that have you seen what's happened? And he
says what's the problem? He goes but now
they have a treaty with Muhammad, they're going
to come after us. And no doubt they
knew the Muslims were going up and up
and up as the months progressed.
And Makkah was going down, and down, and
weaker, and weaker as the months progressed.
And lo and behold, before they knew it,
the Prophet was camped outside Makkah,
with the believers,
in numbers,
in a manner,
with honor
that the Quraysh
had no choice with. Abu Sufyan had to
go, and he himself had to hand over
the keys effectively.
He came back to Makkah and said, guys,
I have nothing for you except those who
are in the masjid will be safe, and
those who are in their home will be
safe. It's done.
This is the nuts and bolts and the
summary of this
particular
Surah.
One verse to share with you from it.
Amongst amongst and amidst many. And this is
I said the verse will tie to the
previous verse I was talking about. That we
are with Allah
dependent on Allah being virtuous with us.
Allah describes the believers.
Allah describes the believers. Muhammadur Rasulullah.
Allah says Muhammadur Rasulullah, then he describes the
sahaba with him. And he describes the characteristics
of the sahaba.
And one thing that he says, and this
subhanAllah is missed many of us miss this
when we read the verse,
but subhanAllah, one of the scholars of tafsir,
he plucked it out, and I thought subhanallah,
what an amazing benefit.
He said Allah described them as
Allah didn't
say
That they are a group of people
who seek
benevolence from Allah,
not reward from Allah.
Look how Allah describe them.
What what what what what are we saying
here? They seek benevolence from Allah, not reward
from Allah. Meaning,
the ayah doesn't say reward, the ayah says
benevolence. That these sahabah,
they acknowledged
that they too had weaknesses in their worship
of Allah subhanahu wa ta'ala.
That their worship was not worth the reward
that Allah promised, but the reward will come
to them if Allah is merciful and benevolent
to them.
But the prophet sallallahu alaihi wasallam, he said
to them, none of you will enter Jannah
except with the mercy of Allah.
And they said, what about you, you Rasulullah?
He said, even me.
I will only enter if Allah showers his
mercy upon me, drowns me in his mercy.
If I can be eloquent with the Arabic
words.
Subhanallah.
May Allah
drown us in his mercy, in a month
of mercy,
on a night of mercy, whilst we are
going
through an act of mercy.
Then we have Surat Al Hujrat, but I
don't want to take this longer. So I'm
gonna pause here
with your permission, we run a little bit
behind with the tafsir.
We won't go
tarawih,
and surah because we're covering many Surahs now.
It's not like 1 Surah. It's like as
the the the the ayat, carry on and
the nights go by, we're gonna increase in
terms of our Surahs, which makes things longer.
But we have the 29th night, and we
have the 30th night as well. So inshallah,
we will,
catch up. And with the last Jews of
the Quran,
given the sheer amount of surahs that we
have therein,
the idea is not to do the 30th
of the Jews this Ramadan
in Darussalam.
But the idea
is
to continue with the tafsir program
after Ramadan
in Darussalam,
the details of which will be shared to
you, and that program will entail us going
through some of the 29th Jews, that which
we can't finish this Ramadan, and the 30th
Jews as well,
in slower fashion.
Aya baaya,
a bit more detail,
connecting the Surahs together.
So that's the idea that the management have
approached me with me, Allah bless them, that
they want to see this continue after Ramadan.
But I said to them the challenge is
to see if we have the Ummah after
Ramadan.
That the Ummah is saying, allahi, we need
to be have more programs in the Masjid,
but Ramadan is special. I told the brothers,
I said, look management,
you're getting a lot of feedback. Allah bless
them. But this is from the Barakah of
Ramadan in the Quran.
Shawwal is different to Ramadan. And by the
time we get to Muharram, Allah will understand.
But we will try inshallah, inshallah.
So we'll stop here for tonight at the
end of Surah Al Fath, and inshallah tomorrow
we will continue from Surah Alhujurat
biinnillah,
an important Surah because it's filled with manners,
morals, and etiquettes as well. I love you
all for the sake of Allah. May Allah
subhanahu wa ta'ala forgive our past, inspire our
futures, accept our Ramadan thus far. Bless what
remains and make us from the people who
have witnessed the night of power and decree
and virtue, and reward us the rewards that
we seek from this night and more.
And may Allah subhanahu wa ta'ala make us
from those written to be freed from the
hellfire, to enter paradise without hisab and adab,
without accountability and punishment. And may Allah
gather us in alfirdos
with the family of Al Quran
and our parents and our children and our
spouses and our loved ones in the hereafter
so that we can sit together and bask
in the shade of the Quran as we
lived in the sun of the Quran, in
Quran in the dunya.
Quran in the dunya.