Suhaib Webb – Heavy Rotation Explanation Of The 109th & 110th Chapters of the Qur’an
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The importance of the Quran in driving community and responsibility is highlighted, along with the need for effective communication and transparency in leadership. The success of Islam in changing people's understanding of reality, including the title of Jesus and Surah Al Qaeda, is also highlighted, along with the importance of forgiveness and Jesus' title. However, the speaker does not provide further context or details on the title of Jesus.
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Typically, we've been going right up until we
break for. So in Tahoe, that's what we'll
do tonight. We'll try to carve out some
space. I know that we have a lot
of programming coming up, so we'll try to
carve out a little bit of space that
we kinda go through. That programming just so
that people know what center
Thank you.
We'll begin by praising Allah. Send peace and
blessings upon
our beloved messenger,
Muhammad
Maybe if we could, like, scoot up just
a little in case,
other people come.
I have all my vaccines
a lot, so
do not have to worry,
and then we'll get started.
So first of all, assalamu alaykum to everybody.
It's nice to see everybody back. Alhamdulillah.
I think think we have one more week,
and then I'm traveling for 2 weeks. I'll
be out of the country and then back.
So hopefully, we can finish,
like, at the end of August.
This journey that we started together,
with Surah Fatihah,
the first chapter of the Quran and then
the last,
few chapters of the Quran.
And people ask I I post this on
my YouTube page, also the recordings, I think,
are on the podcast,
that you can find under my name
as well.
As you recall, just listening to some of
the
reasons why people are here is like very
very
informative
for me.
We talked about how in the very beginning
the Quran actually means it comes from a
word which means to join together.
So to bring things together because you bring
words together, he brings letters together, there are
verses that are brought together.
That's what we call in Arabic a village,
from
the same word because that's like a place
where people come together, they live, they're social.
So
hearing, you know, trauma, hearing other experiences that
people have had,
the Quran is certainly, like, an opportunity
to, like, push through
all of the fog that sometimes even is,
like, really thick in the Muslim community
and give back to, like, bare bones Islam.
Like, what is Islam? Islam is the Quran,
and Islam is is the prophet,
salallahu alaihi wa sallam. So in many ways,
what I hope we can take from this
is, like, to anchor ourselves,
right, in the Quran.
When we may be experiencing difficulties
even within the community or even with quote,
unquote religious people or even with teachers or
whatever,
our faith is not in people.
Our faith is in what was revealed.
And so it's key to kind of center
and join ourselves into that conversation.
And then we went through Surat Asr, and
we said that Surat Asr, one of the
meanings of Asr time is like the time
of the
prophet according to many of the interpreters of
the Quran. And so each chapter after Surat
Al Asr is encapsulating
a
experience or a type of people
that the prophet
ran into
or had to deal with.
And so that takes us now to
Shol Takahafirun.
Not all of the chapters and not all
of the verses of the Quran were sent
because of a reason.
But those that were,
they were so important that
ancient scholars wrote books just on those verses,
like Imam Assiuti from,
again, Egypt. It's like Egyptian night today. As
soon as you see, everyone's from Egypt, it
seems like.
And and even Hajib even Hajib was a
great Kurdish
legal scholar. He said,
Like, if you know
why verses were sent, it can remove a
lot of problems for you. Like, it can
make difficulties
in understanding the Quran
less because now you can kind of find
correlation
and and work in concert with the verses.
This chapter,
is coming as a response
to something that happened in Mecca to the
prophet sallallahu alaihi wa sallam. And we learn
something really important that oftentimes these verses are
coming down when people are hurt,
when people are suffering, when they're going through
difficulties like Uhud.
You know, after the battle of Uhud,
Allah subhanahu wa ta'ala says to
the the companions,
like, don't be depressed, don't be sad. Don't
be
stressed.
You'll be victorious.
It's like the worst day of their life.
And, like, this verse comes, you know,
from Allah Sometimes
verses come to guide the prophet salallahu alaihi
wa
sallam Like, if you're too harsh on them,
right, in in your heart, if you're angry
at them, they're gonna leave you. So it's
kind of like the Quran is,
like, guiding him
how to carry himself.
Oftentimes, it will come and and give him
motivation.
Like, eventually, Allah will
give you something that will please you.
Also, sometimes it came to legislate what's obligatory,
what's forbidden,
and so on and so forth. And oftentimes
it comes as a response to people.
So what we we can learn from this
is, like, by
thinking about how Allah responds
in these contexts, we can ask ourselves and
evaluate ourselves, are we responsive to people? So,
like, if I see someone that needs
guidance, do I push in?
If I see someone that's hurting, do I
push in? If I see someone that needs
to be, you know, kind of put in
check, do I put them in check? Usually,
what we see online is just abuse.
People just tearing into people, but you don't
even know who you're talking to. You don't
even know what their experiences are. So that's
why I think one of the important components
of center DC is this kind of communal
vibe. You know people. You you build a
feeling with people. When I was in Dariffta
again in Egypt, I'm a honorary Egyptian now.
Although I can make koshary too.
But, you know, one of my teachers used
to say before you give fatwa, you have
to do
means to wear the shirt of a person
from Khamis.
Like, just don't answer them, you
know, but you need to know, like, who
you're giving the answer to. So if you
think about what I said, I gave you,
like actually interesting assignment. Go and find those
verses where Allah responds
to the needs of people
and then evaluate yourself,
evaluate your community, evaluate your institution.
You know, the longest verses in * Baqarah
about divorce, what kind of services do we
have for divorcees?
So in many ways, we learn as Imam
Abu Hamad al Qazari said, you know, one
of the things that Allah loves to see
is his attributes that you recognize he's given
to you, you give to people. So Allah
is merciful to me, I'm merciful. Allah Subhanahu
Wa Ta'ala has guided me, I'm passionate about
guiding others.
So this chapter
comes in a teachable moment,
and it tells us a lot about
sort of how we should think about communication
and spreading the message. There's this idea sometimes
that, you know,
to be religious, you have to be anti
modern. No doubt, modernity has a lot of
issues,
but we don't throw the baby out with
a bathwater.
The Prophet
came into a pagan society.
They were
freaking crazy,
and it didn't, like, throw out everything.
It didn't get rid of their entire culture.
Even Tamia has a great statement. He said,
Islam didn't come to
to destroy anyone's culture, it came to polish
it.
It didn't come to it's impossible to ask
people to lose their entire culture, but it
came to to polish it.
So this moment
in the time of the prophet
teaches us that we should seize the best
opportunities to communicate, and we should never use
the name of religion
to justify holding on to something which is
archaic
culturally or socially
if there's a new better way that doesn't
compromise
our religion.
That's why the prophet
he used to give his Friday sermon on
a tree stump
and then
the people from Habesha,
you know, Ethiopia, they came
and they said to him, you know, there's
like a pulpit. You should have like a
pulpit.
He didn't say like, astaghfirullah,
like, this is the way of Kufar and,
like, we're not gonna do this.
No. They did it. They built a pulpit
for him.
And then when he gave the, we know
the tree stump, it started to weep, it
missed
the the dhikr of the prophet. The point
is,
Islam isn't
overly concerned
about
the past if it's not going to
changing things from the past if it's not
going to threaten our deen.
It could be actually commendable.
So here, these people came to the prophet
and they made a deal with him.
They said, if you if you worship
like, our gods for a year,
we will worship your gods for you.
Like, if you give up what you're doing,
just, like, chill. Just, like, stop, man.
For a year,
then we will also stop for a year.
And this chapter came
in the context of this proposition.
And it's done in a way that it's
announced. In fact, you know, the narration is
that the prophet
seizing on the best opportunity to communicate, just
like he did when he was commanded to
warn people. Where did he go? When
he was commanded to warn his
family, he went to Safa. Why? Because Safa
is, you know, the CNN or Joe Rogan
or whatever of his time.
The best way to reach people is to
Mark Lamont Hill. Whatever you listen to, whatever
you watch, he utilizes the best way to
spread the message. I remember some years ago
when I first embraced Islam,
there was a man who came to the
mosque to give a speech,
and
I was, like, cleaning and serving the masjid.
I was young. I had a job. And
so I brought, like, the microphone to me.
He's like, microphones are beat up.
Like, microphones are not allowed. This is heterodoxy.
I was like, a microphone? Like, what kind
of religion? I was a new Muslim. Like,
what kind of religion is this man?
Like,
microphones are heterodoxy?
What what guy not? I didn't learn about
this in the welcome to Islam class. You
know? And he was like, you know, we
just yell really loud.
And they're like, stop,
man. Allah I'm not even trying to be
funny, but it is funny. He is like,
Allah will put barak in our voice, and
it will spread,
like, all across Oklahoma.
Right?
So I was like, I'm gonna ask my
mom when I go home
if she heard you.
But that kind of attitude is not something
that we find. So the chapter comes at
an opportune moment.
Just as when the prophet was commanded to
warn his people, he went to the top
of Safa, which is the best way to
communicate.
He uses, as we're gonna talk about in
the next,
chapter,
the means that Allah gives him to do
good. He takes advantage of those means, and
he doesn't cower in the name of religion
because it's very easy to be scared and
say, I don't wanna try anything new or
engage anything new because it's easy to be
secure in what used to work.
Like in the Azhar, no offense, I'm Azhar
so I can say it. When the radio
first came into Egypt, you know, and people
were asking can we do Idaat or Quran,
the Quran radio station?
Initially, some scholars are like, this is an
innovation,
a bad innovation, heterodoxy.
This is not allowed. People go in the
restroom with a radio.
Whatever, man. Right? Any excuse. But then the
majority of of scholars were like, no. Like,
first of all, it's not your fault if
someone goes into the restroom with a radio.
Like, they did it. It's not anyone else's
fault. And now we know one of the
most important
means for many people to stay in touch
with the Quran is that radio station.
So the prophet sallallahu alaihi wasallam, this answer
comes.
What makes it unique is this is a
tough answer.
This is a tough chapter. Right?
Like it doesn't start out like in a
nice interface setting.
Right? It's not like, you know, let's all
get along, it's all cool.
No. It's say,
oh, you disbelievers.
And means like a call.
In Arabic, I don't know how to translate
in English. It's called it's like, yo.
Like if you live in New York, that's
the equivalent
of is a way to
grab someone's attention.
You can just
say,
It's like, what? Arabs
like, you say ba'a kind of in in
maybe Egyptian slang. Like, they don't really use
this language anymore. It's kind of gone.
But it's a means not only to address
them, but also to grab their attention. So
we take another lesson about if we're gonna
communicate,
we need to communicate effectively,
and we should use the best means to
communicate peep with people. As we talked very
early on,
And one of the conditions of the caller
is to use the best
kind of way you can call. An example
I can give you is how this generation
z,
like my family in Oklahoma are, like, wearing
watermelon t shirts,
man. Right? Because they got exposed to what's
going on in in Gaza and in Palestine
through their stepdaughter who's on TikTok.
The point is don't underestimate, like, doing a
good job communicating effectively.
But what makes it more difficult is that
the prophet
has to say something that's not easy to
say to them because they're his family members.
Like some of the people who are going
to receive
this response
are the family of the Messenger of Allah.
And here we learn something
that the prophet Sallallahu Alaihi Wasallam is not
a sellout.
And that if it's the truth,
the truth
in the right way, in the wise way
needs to be said.
And that's why there's some important lessons we
take from the statement
is a order.
The chapter doesn't just start out and say,
you know,
kafers. Right? You could have done like that.
It could have started that way.
But it's cool.
And there's some lessons we'll take from that.
Number 1 is that the nature of the
prophet Muhammad
alayhi salatu salaam is kind.
That's his default.
His default is a person of character. He
doesn't demean people.
He doesn't use, like, childish names.
He's
He's a mercy to everybody.
In fact, even he invoked
in the Quran
Like I don't ask you for any reward,
just be good to my family. Like this
is in the Quran in Mecca. The prophet
has a great relationship
even with the people who didn't like him.
He's very kind to them.
So Allah Subhanahu Wa Ta'ala has to order
him to talk like this.
Because we we say there's a great axiom
in Islamic law.
You know, that a command is an obligation.
Like, when Allah says the prophet do this,
he has to do it.
And we have another in Islamic law that
says it's impossible for us to believe that
God would command the Prophet to do something
and he wouldn't do it. He's the Prophet.
Like if the Prophet takes a day off,
I'm gonna take like 10 years off. So
the prophet, salallahu alayhi, someone he's commanded, he
has to. So here, his nature is not
to say kafir kafir. Now, like, again, if
you go online or TikTok, you know, they
have, like, hashtags with, like,
They have these crazy, you know, sort of
hashtags like worst of creation,
you know, head of innovators,
modernist Dajjal. You know, that's the nicer one.
Right? To have these, like, really, really crazy
you know, they attack women in the Muslim
community because they're such brave men, they have
to attack women. Right. You just read
and see.
But here, the prophet
has to be commanded to say, Yeah kafir.
Because like if that's his uncle or his,
you know, older relative,
the nature of the Messenger of Allah would
not
be to talk to them like this.
So Allah
has to command him
say.
So one of the things we take from
this is a glimpse into the character of
the prophet
in front of
bad people,
right? Difficult people. There's another nice point that
I heard from one of my teachers. It's
really cool. That in Surat Al Kawthar,
we know that in Surat Al Kawthar,
Allah Subhanahu Wa Ta'ala defended the prophet.
You know the one who hates you, the
shayin is the hater. The one that hates
you is the one who's devoid of blessings.
So in Surat Al Qathar,
Allah
spoke
on behalf of the prophet
and his honor.
In Surat Al Kafirun, the prophet is speaking
on behalf of
Allah.
To show their unique
intimate relationship
and how the prophet
has certain limits.
It's very important kafirs like disbeliever.
So it's very important in our own lives
no matter with who or whatever.
You you always should have kind of limits.
It's the way you test people.
And so the prophet salallahu alaihi wasallamah responds
to them and says,
It's reported, and it's a strong narration, that
when he did this, he came into the
Kaaba, and he marched up to those people
who had made the deal. Because think about
it. Maybe they were talking behind his back,
like, yeah. We stepped,
you know, to the to Mohammed, peace be
upon him. We made this deal. It looks
like he's gonna like you know, he's gonna
be down with us. He's gonna, you know,
find what we've presented to him,
acceptable.
So it has to be announced in public,
and it has to be done in this
way to dispel
any doubts about the character
of the prophet sallallahu alaihi wasallam.
That's very important for people in leadership
and in general,
people, but specifically people in leadership
that there's transparency
and clarity, and that any opportunity to dispel
doubts
push into it. So cool.
So when the prophet was walking with his
wife, Safia, and people were looking at them
and now he said, Hey, hey, this is
my wife.
And then they said to him like, No,
no, like we would never think like anything
bad about you, you know. And he was
like, well, shaitan runs through the blood of
people.
So Saydah Muhammad,
from this one word kul, we take a
lot of lessons.
Say. It's a command. Say. Number 1,
that the prophet had to do things that
necessarily didn't agree with his disposition, but it
was the command of Allah. What about
us? Number 2,
that the prophet,
uses the best means to communicate with people.
Religion is not now an excuse not to,
like, push in and utilize,
you know, things that we have around us.
The early Muslims adopted rhetoric from who? From
the Greeks. They took Aristotle's theory of rhetoric.
They cleaned it up.
They
crescent washed it
and,
you
know, took out some things and made it
acceptable.
Right?
The prophet sallallahu alaihi wa sallam, the third
lesson that we mentioned
is that
he speaks on behalf of Allah. So now
what about us if we're in spaces, we're
in places, interfaith, MSA, whatever?
Are are
we going to allow people to say things
about like Muslims and Islam which we know
are wrong just for the hope of like
success?
Or are we going to stick to our
truth and
say like this is incorrect? It's unacceptable.
So Allah subhanahu wa ta'ala says,
Say, oh, you disbelievers.
I do not worship
what you worship.
And you do not worship
what I
worship. Now the past. So I don't now
and in the future,
I'm not worshiping what you worship.
You're not gonna worship what I worship,
but now in the past. And also, I
do not worship what you worshiped before. So
if you think about the chapter, it's kind
of like a definitive response to, like, what's
now, what's in the future, what's in the
past. I'm not about it. I have principles.
Certain things that I don't do, but there's
something beautiful here in the language. It's kind
of maybe lost
in translation.
He
says, doesn't say.
If you speak Arabic, you might have missed
it. It says in the end, and you
will not worship what I worship. It doesn't
say what I worshipped,
because we know that even before he was
the messenger of Allah,
peace be upon him, he did not worship
anything associated with disbelief.
We know in the long narration of Aisha,
She said, like, he used to go to
means, like, whatever remnants of
the Abrahamic
practices were left over
is what he did from Hanafah.
The prophet Ibrahim is
Hanif.
So the narration
means, like, he was
doing whatever was left over from Tawhid.
So
So this chapter is important. A lot of
lessons that can be taken from it. Number
1 is sticking to our principles even in
the but being wise of course, like don't.
Everything has hikmah. Right? We talked about wisdom
before.
Being patient sometimes, seeing Islam as a process
not an event within your own life and
within the life of others. Right? Not overburdening
people, but also not being too relaxed. Ashal
Tabi, the great Andalusian judge, he said, you
should be like a pharmacist, you know. If
you over medicate, you'll poison someone's liver. But
if you don't give any medication, they'll get
sick.
So you have to find within yourself and
when those around
you a balance.
Number 2, the character of the prophet alaihis
salatu salam. One of the concerns I have
in this moment, the the in encroachment
of political theory whether right or left into
every aspect of American life has also not
neglected theology and religion.
So I had
I don't know if I told you
two and a half years ago, a divorce
because
one was on the red and one was
on the blue.
I swear.
And so I was like, man, I've never,
like, I've never seen this before. And should
you have this conversation before you got married?
You know?
And then they said to me, like, we
didn't become political to till 2,000
16. Right? Everyone became political in 2016. Right?
And so I said, but, like, is there
a way you can, like, save?
Like, this is your marriage. You got kids.
Right?
And they started it sounded like I was
listening to, like, AM talk
radio or one of those TikTok chats.
They just started going at it. And I
said, look, man. I'm not built for this.
I can find you a great marriage counselor,
but I, like, strongly advise you not to
divorce over political ideology.
Right? And that's divide and conquer. That's how
it works. So everybody's fighting about the secular
and divided over the secular
and neglecting the fact that a woman can't
get killed in Chicago
just because she has a black woman has
boiling water on her stove.
And so we're caught up and we don't
pay attention.
So the prophet
how do you avoid that? You speak the
truth.
It's the haqq. It's the haqq.
If they're your allies, they're your allies.
And if they're not your allies, it comes
out. It always comes out in the rinse.
The other lesson that we learned is that
the Prophet
was not someone who engaged in disbelief
prior to Nabuwa
That takes us now to the philosophical question,
who's a kafir?
Because that's an important question that people ask.
The word kafirah means to reject, to cover.
Right?
To cover something.
And
we understand from the Quran
that there is explicit kufr,
and that's someone who explicitly rejects.
Like these people, prophet
presents Islam to them,
and they're like, now we're good.
So these are like 100%
USDA approved
disbelievers. Right? I like the word rejecter of
faith better,
even the disbeliever, because means
to reject, to push away.
Number 2, are those non Muslims who haven't
heard about Islam or been exposed to Islam?
That's the question that oftentimes,
especially in high school theology classes,
young people ask, which is a great question.
Right? I know that little girl. That's my
daughter. What?
Oh, man. You're here?
Wow. Welcome.
I I gotta get it together. I had
some stories. Now I can't tell them. I'm
like, daughters are here.
But to to reject,
to turn away.
But there are people that haven't been exposed
to Islam, and oftentimes we
misunderstood what that means. Al Ghazali wrote a
whole book about this, and the argument is
that they have to be exposed to, like,
a prophetic opportunity.
Not just seeing something on the news,
not, you know, something on TikTok or Instagram,
or
maybe they saw an MSA booth and people
are like, well, now they've been exposed to
Islam. Of course not. That's why the word
is called tabli. Tabli is from the same
word, which means
a sponge that soaks.
So the heart and mind has an opportunity
to soak the message
and to know the message.
That's why Allah says to the Prophet, Belih.
Right? Sulkham. I mean literally, if you wanted
to translate it, it's translated as like proclaim,
deliver, But the idea is, like, they should
be soaked.
They should have an opportunity.
So for those people, we have a very
long narration
in Sahih Muslim where the Sahaba
came to the prophet, peace be upon him,
and they asked him about what about like,
for me as a non you know, someone
that was non Muslim, has a lot of
non Muslim family members. There's a lot of
people to keep up with in the country,
man.
And
they asked the prophet alaihis salatu salam,
what about those Bedouins?
What about those Bedouins
that
I see you, baby.
Right? What about those Bedouins that never
never heard the message?
And that's why we shouldn't make fun of
people that ask these kind of questions, man.
The Sahaba ask these kind of questions.
What's what's beautiful about the relationship with the
prophet salallahu alaihi wa sallam in the Sahaba
is they can be vulnerable with the greatest
person in the world.
And so he he says to them that
they will be judged by Allah's justice
and mercy. Another narration says they will be
tested, like they will be asked
in the hereafter certain questions and how they
answer.
They will be judged.
Number 3
are those people who
well, actually, they fall under the same designation,
but they lived at a time when there
was no prophet.
Like the prophet's parents,
What are called ahlufatra.
Don't say fitra. Ahlufatra.
The time when there was no
prophet, there was no opportunity.
Allah says in the Quran,
We don't punish people till a warning comes
to them.
And that's one of the beauties of Islam.
We talked about, I think, in theology a
long time ago, like the first obligation is
to think, the first obligation is to know,
the first obligation is to learn.
If that's not there, then there's no judgment.
People can't be held accountable for what they
they don't know. Welcome.
Alright.
Okay. Alright.
This is gonna be can you hold this
for me?
Some of them did, and some of them
didn't. So we know, like, the people of
Mecca,
there was really no Christianity or Judaism. In
Mecca, there was Christianity and Judaism in Medina,
and not everybody was exposed. But there was
no functioning church even. Right? They didn't have,
like, liturgy. They didn't have
the signs of, like, say,
invested religion, if that makes sense.
Yeah. Even in our age, you know, sometimes
they are in the news. Like, in Amazon,
there is this
tribe or man. Like, nobody would have contact
you, but, like and just don't touch them
because then also they don't have immunity, they
would die. So but, like, still today, like,
in Amazon, there are some, like,
But but here we're talking about even people
here,
like in the street.
So I I met one time a a
Christian minister who actually had been traveling and
working with Muslims. This preacher actually went into
the tunnels of Gaza
in the mid 2000s, and he, thank you.
And he
he actually, like, did a Sunday sermon.
He's evangelical but, like, cool.
And he did a he did a Sunday
sermon about
Gaza and what it was like in Dallas,
where he's from, to go in tunnels. And
he has pictures with him and like Hamas,
you know, and like all that stuff, man.
Like in the sense of he he believes
that this is,
a complete moral crisis and a moral contradiction
of Jesus' teaching. Like he believes this. Said,
can you come to my house for dinner?
This is after doing this work for 20
years being in Palestine.
He he kind of speaks Arabic sorta, you
know.
And and then I said, what? He's like,
yeah. Is it is it halal for Muslims
to come to non Muslims' house? Like, imagine
after all that time, he didn't even know
that.
So then I said to him, like, who
are you around?
You know, like, what are the do you
have an opportunity?
So even people, like, in our
vicinity, man, fall, perhaps fall under this designation
because they haven't been
prophetically exposed.
Yes?
We can be critical of beliefs without being
children.
Right? There's a way we can talk about
other beliefs without
my my also issue with Muslims is they're
always using the bible to argue in favor
of Islam. You look really bad.
Because what it means is you don't know
your Islam.
Because if you knew your Islam, you could
argue with Islam. And then you find Christian
scholars that are like like this is completely
wrong. Like and then you find other Muslims
that are like, wow, our Muslim polemics are
not really
solid.
Right? And it could be disrespectful.
Yes, Sheba.
So let me clarify. They don't they don't
classify the prophets'
ancestors as Ahlabait.
Ahlabait were those who believed in him while
he was alive. Alayhi,
The people that came before
the time of the prophet, peace be upon
him, before he became a prophet, let's say
they died when he was a child, but
before he became a prophet. There is 3
opinions
amongst the Sunni theologians
about these people, and this includes the prophet's
family.
The first is held by, like, the Sufis.
And the Sufis are like, don't touch my
prophet's mama.
Right? So they're like, they're all going to
heaven. Leave him alone. It's all good. Allahumma
sali wa salamalai
peace out. Right? And they have reasons. They
say that the hadith, for example, Hammad from
Thabit and Sahih Muslim, they questioned Imam Suyut.
He wrote a whole essay about it. I
don't wanna get too complicated.
But basically, they say that, you know,
he's not a strong
narrator when it comes to this issue, and
that there were certain
scholars of hadith who said he's matruk.
He's abandoned.
The second is the majority and these are
like,
theologians
like, you know,
scholars that are very rooted in like, what's
the rule? This is the rule. Okay. And
they respond and say, no, like, you know,
Hamad from Thabit actually is considered one of
the strongest chains of Hamad. So the hadith
of sahi about the prophet's parents, where they
are in the hereafter and so on and
so forth. So they take the opinion that
the prophet's parents and those people who came
before the time of the prophet, being a
prophet,
did not achieve salvation. I don't even wanna
say it just out of respect for the
prophet's parents.
Yeah. There's a difference of opinion on this
is what I'm saying. I'm not I'm not
gonna tell you Oh. You you you make
your own decision.
The third,
I personally hold this position, but again you
do you, is that the hadith about
the prophet's parents
not being in heaven is ahad.
It's not mutawatir.
It hasn't reached us with so many people
that at least to certainty like the Quran.
Quran came to us with so many people
through so many chains of narration, even the
different qira'at that we read here sometimes,
that it's impossible for them to agree on
Allah. But that hadith
is ahad,
which means that it's narrated in a way
that it doesn't it doesn't lead to certainty.
It leads to speculation.
So they say, Sheikh Mohammed Shankiti,
great scholar, he said like if we have
the choice between the Quran, which is we
all agree on, we all have certainty in,
in certain narrations, even in Bukhari and Muslim,
if they're ahad, I go with the Quran.
And so the Quran says that people are
not punished unless
a prophet
comes to them. Right? So that would kind
of be a response to you, well, those
communities may have not been the best representation
of a prophet, what a prophet brought
to the table. Just like now, like, if
someone comes to you and says, yeah, I
saw,
you know,
whoever give a talk, some crazy person. Now
I know Islam. You're gonna tell them what?
No. That person doesn't represent us.
That person isn't part of our queue. So
judging who the the quality of that exposure
in Medina would be very difficult to make.
So I like the idea of, like, prophetic
exposure.
There was a prophetic level of exposure. Everybody
with us, sorry, we kinda went on a
tangent.
But but the question he asked is, so
what about the people before the prophet?
I don't wanna get too heavy into theology.
There are 3 opinions. Number 1, they're all
saved. It's all good.
Number 2, they're not. Number 3, the hadith
that says those people are are not
certain.
Like the number of people who narrated it
doesn't lead to certainty. There could be some
mistake
in it. Whereas the Quran
is certain. And the Quran says in 2
places in particular,
17th chapter and the 4th chapter, We don't
punish people till they till they're till we
they have an opportunity to learn.
We can apply that even today sometimes to
activism
when we use terms that people may not
understand, and then we judge them and hold
them accountable and destroy them over a word
that's so archaic and strange.
Like, even Latin classes ain't ain't banging that
word out. You know? You gotta be patient.
You gotta teach. You gotta educate. You gotta
bring up. So Islam is really big into
the idea of
there is
no punishment
without acknowledgement.
So that third opinion is kind of the
stronger opinion, right? Because
he's invoking the Quran, he's using the usul,
which is a foundational principle, and he's taken
it from there.
That yes, ma'am.
Because they're not happy people.
I know it's a very specific But hold
on. Listen.
So I can't I can't speak
for them. I can tell you
the Hadith and Bukhari
where the prophet said, I was born on
Monday so I fast on Monday. Is that
not a celebration?
And the prophet sallallahu alaihi wasallam anna said
that he did aqiqa for himself. Why would
he do aqiqa for himself? Like the post
birthday
celebration.
Yeah. Now he didn't celebrate birthdays like we
do. Oh, yeah. Right? Come out you know,
the con modification
and all this and blah blah blah. And
we don't say celebrate thank you. We don't
say that celebrating birthdays is sunnah or anything.
Yeah.
But there's nothing in in the Quran and
sunnah that says birthdays are forbidden.
It's a form of thanks, sure, thankfulness, and
that's the sugar. And the sahaba, by the
way, this idea that all holidays is forbidden.
We're gonna do a class in the fall
on contemporary issues, like all the stuff that's
kind of on people's minds.
Music, meat, mortgages,
you know, all that. Birthdays, holidays.
So the prophet said,
Our Eid are 2.
So some people said, oh, that that means
that there's only 2 holidays.
There's no other holidays. But
if we find the actions of the the
companions
go against kind of a text like this,
then we start to realize the text is
an absolute.
So there was a famous
holiday that was actually celebrated before the time
of Islam called or
Rajabiya.
Rajabiya was a holiday
where in the month of Rajab, the pre
Islamic Arabs would gather together and barbecue
and serve meat.
This holiday
lasted
up until like the 2nd century after the
Prophet's death.
Who passed on that holiday?
Were the Sahaba?
Right? So if every
holiday was forbidden,
they wouldn't have continued to do what's called.
Although, the,
you know, the allowed, but
in still permissible.
So there's nothing wrong with with celebrating
Thanks. My birthday, your birthday.
My birthday just passed, but you can still
celebrate it if you want to. You know,
I'll take anything.
Thank you. I appreciate that.
But but the point is,
and also a birthday falls under the general
sort of idea of shukr,
thanking Allah
for giving us haditi.
That is
you go check it out.
So
the the
the the
birthday
the birthday
doesn't fall under something like shirk or something
like that. Yeah. Right? Shirk. Yeah.
Yeah. Yes, ma'am.
Like, is it a lot of people ask
this question. Right? But finish it. I think
I know where you're headed. This is a
good question.
It means prophetically guided.
Right? He wasn't formally
he didn't he didn't know he was a
prophet at that time. He didn't know
his role in life. Right? So he he
was protected by God from doing anything
that would comp, you know, compromise him before
he was a prophet without him knowing it.
But then we've guided you to being now
the messenger of Allah. But he wasn't, like,
praying 5 times a day and fasting Ramadan
and doing Hajj before
before the are you okay?
Sorry. You're good.
I would just leave it on the floor.
You alright? You okay?
Alright? He just squarches me. That's alright. So
it happened to me. But it didn't hurt.
Alright. That's all that matters. It happens to
the best of all. So so,
I yeah. It meant, like, he wasn't Nabi
at that time.
Yeah. It's good. That's a good question.
Explained this to this Ibrahim
a long time ago. It's a good question.
I'm glad also you feel comfortable enough to
ask, right, questions. That's that that means that
we're doing a good job. Right? So,
yes, ma'am.
It is a form and I'm not sure
if it makes sense, but what does the
word
what does kook mean
to the people who
this surah was in?
Like
Yeah. They were worshiping idols and rejecting the
prophet. But how would they, like,
like, what do it mean? Like, it's it's
an Arabic word. Yeah. So
they would know what it means, but, like,
they don't think they're
do you recall? Right? Yeah. So it's
I mean, definitely, they're not gonna they don't
have to agree with it, but the Quran
is saying there there's actually a really interesting
point here I forgot that he reminded me
of. That
for the prophet to talk to them like
this,
for themselves is like, woah. He's serious.
So in in some ways, it it's sort
of like the fact that he's saying it
to you maybe is a means for you
to reflect.
But they they they obviously didn't believe in
him. Like, they rejected him. Right? They
he calls them kaffir. They don't care.
Also, would their actions Yeah. Could talk to
them? Like, they're willing I can't sorry. They're
willing to, you know, keep up their faith
for a good year.
Would that be? I I don't know what
their Yeah. I couldn't comment on their the
No. I mean, I I don't know what
their sort of rules Yeah. Well, that's really
cool, man. Go for it. Yes.
I have a question about, like, the first
distinction of,
property that you talked about,
like, the people who explicitly reject
because I've heard that when in the ground,
like, is referred to, like, the most of
your, like, sort of
language against the caperun. It's like about the
people who ex like, who try to
prevent other people from falling as well, like,
who cover it in the most literal
sense. Whereas,
I'm at I I guess I'm wondering about,
like, does that should we also apply that
language to people who are gaffeoid in the
other senses of the of the word?
Like, when, you know, like, when Allah is
very, like,
harsh towards, like, with the gaffeoid, like, experience
in, like, hellfire and things like that. Like,
I think just, like, understanding,
Well, there's levels of disbelief. Right? And there's
going to be like Abu Talib, the prophet's
uncle, for Sunnis, or he's not as punished
severely as, say, Firaun.
So definitely there are different levels of punishment
for disbelief, but they all fall under
personal the personal agency to reject,
right, is where it sort of starts. So
we we have to go quickly just to
finish the other chapter. Yes, ma'am? I'm sorry.
I said a question. Did you say sorry?
Yeah. You gotta tell the rule, man. If
you say sorry, you gotta pay $5.
Next time. Next time. I'm sorry. But we
don't punish people till we send a messenger,
so now you know. Now you know.
Yeah. So for example, like, if you have
a parent, right, who's, like, struggling with a
child that they have, you know, that word
they said that they don't believe in Islam,
etcetera, etcetera, these things. Like, how much of
that is your responsibility to the parent? Right?
Like, what can you say to a parent
and say, you know, if their child isn't
believing, specifically the mom,
what do you say about that when you're
facing a child that's saying I don't believe
I believe? What's your obligation as a parent
in response to that? And, like, what's the
relation between your child's,
Yeah. So you have
well, yeah. I mean, I I don't think
there's a correlation in that. Like, a lot
everybody's sort of responsible for themselves vis a
vis the Quran.
I think the parent has to weigh
the this is chest, not checkers.
Right? So I I wanna leave a door
open in case
there's an opportunity
to help. At the same time, I need
to reinforce the idea that I may not
necessarily agree with how you're living your life.
And so that that's why I have problems
sometimes when people ask these questions at conferences
and people give sort of answers without knowing,
like, who you're talking to. There's optics to
this. Like, I got today a sister from
DC. It has a family member that she's
struggling with. You know? I'm like, tell me
the whole sort of story. Right?
So I think it's a balance of, like,
keeping a door open and then also reinforcing,
like, I'm not necessarily happy.
But we still have to be their parents.
Right? Like, we can't just that that may
reinforce the negative. Right? Oh, well, my parents
disowned me. They threw me out. They have
nothing to do with me now, so I'm
gonna look for other structures of support.
The other structures of support don't care if
they're Muslim.
So it's a balance. It's
a tough Do you think parents say that
they don't associate with their children? They're not
Muslim.
And they don't know what their identity or
the children that is, and they don't know
what their identity or the children that is,
and they're not Muslim. It's not like, you're
not my child, and you're not Muslim, because
that wouldn't make any sense in their mind.
No. No. Also, I think there's a lot
of public embarrassment associated with
a child who leaves Islam or does something
that the culture in particular or the community
doesn't. Community can be brutal.
Right? And and instead of a community that's
understanding and helping and assisting, it becomes sort
of a judgment.
We need to move away.
America's tough on kids, man. It's tough on
us.
Right? Look.
Dropping
walls
and graffiti art. You know, Keith Haring back
here. So it can be it can be
a challenge. So let's move on quickly to
the next chapter. I think we should just
do, like, an open q and a night
one night, because these are awesome questions, you
know. That takes us to Surat Al Nasr,
and we know that Surat Al Nasr actually
is sent before
Mecca is open, before Fatah Al Mecca.
And that's why some of our teachers said,
like, this chapter is sort of a prophecy,
Right?
That this is going to happen
to the prophet sallallahu alaihi wa sallam. It's
in Madinah.
And
Allah
says that is something very important,
meaning when.
And we learn something very important. It goes
back to a lot of the questions we're
asking about now.
Imam
So means that just because I'm passionate about
something,
it doesn't mean that that passion is going
to break
the protective wall of Qadr.
Like, just because I want it, doesn't mean
Allah has to do it.
Right?
So when Nasr comes and we know that
Nasr means help.
You know, it's recorded
that the companions
came to the prophet and asked him what?
Mata
what? Mata Nasrullah.
When is the help of Allah gonna come?
Now we see what's happening in the Arab
world, in in Bangladesh,
you know, in in in Sudan,
in the Congo, in Gaza, here, this
genocidal maniac.
You know,
it's normal to ask, like,
Like, when is the help of Allah gonna
come?
And so we learn
something very important here.
That Nasr it's the Nasr of Allah because
Nasr help cannot come except by Allah.
And it will come when Allah
decrees it. That's why, Eban Nahui,
he says, you know, he says something
he says,
you know, he says something nice.
He said in Al Mulkarija
that, you know, clouds, these big clouds, you
might be scared of them, but they bring
rain. Meaning, like, all the tests and trials
you're dealing with is rain in there, but
you have to wait.
But who's gonna send the rain? You can't
send the rain, Allah will send the rain.
It's a very beautiful line of poetry. So
he says like, you know, when you see
these big bellowing clouds, you're going through it,
the test is hard, difficulties you feel it,
when's the help of Allah. Of course, the
rain is the metaphor for the help. I
can't send the rain. You can't send the
rain.
The rain comes when Allah decrees it. So
the help of Allah comes when Allah decrees
it. So it's actually
nice,
says like be patient. It will come.
It will come
while fat is opening,
and the idea of fat in islam
is always tied to a victory,
whether spiritual,
physical,
intellectual, or otherwise.
That's why, for example,
we call the victory of a battle what?
Right? The the the openings of,
you know, victory.
We call the opening, so that's like a
physical victory.
The opening dua
we make in salah is called what?
Why?
I'm seeking
fat. I'm seeking victory on what? On my
nafs. SubhanAllah.
Yeah. It's different,
even out of his book. But here we're
talking about the language, but the shukran. So
I'm seeking Allah's help because to pray is
hard sometimes. Like, sometimes I need God's help
to pray.
This one?
Yeah. Sometimes you need God help to pray.
Right? So, Istiftah.
And also the opening of Mecca,
We gave you this clear victory.
So here in Sultan Nasser, we learn something
really important
from this first verse.
Most of our teachers said Nasr means that
Allah has has blessed you with the resources
and means to achieve victory.
So whatever, like, has come my way that's
helping me, assisting me,
aiding me to reach a victory is.
Is
the is
the outcome.
So that that should impact us. Now as
we think about our lives, what has Allah
given me to achieve?
And how do I employ
what he has given me to achieve? And
it goes back to what we talked about
very early on about, you know, the prophet
using the best ways to communicate and employing
the best means to do things and and
not neglecting
things that would help and aid
the effort.
But in this context, nasr means those things
that Allah
has put together that are going to give
them victory in Mecca,
to reconquer
Mecca.
And it's called Nasrullah
for a reason. This is called
the possessive. Why? Because
no I experienced this in Egypt in 2011.
I remember man, we were there, Mubarak was
gone, and it was like
the freaking wizard of Oz,
man. Like, is he I caught him. Is
he gone?
Like, he's really gone? You know, like, don't
look behind the curtain. You know? Don't look
behind the curtain. If we look behind the
curtain, all of Egypt and then those who
aren't Egypt, Egyptians and students in Egypt, we
all look behind the curtain.
It was gone.
And I remember, like, the first khutbah I
heard
after he was gone, was like only Allah
could do this.
Like, I went so fast. So here also
Okay. It's alright. It's okay. Thank you for
telling me. So,
like the victory that you're going to experience
can only because
become
because Allah helped you.
Like, it's something adhim.
It's something incredible. We say,
Nasrullah. Like what do we call the Masjid?
Beitullah
because it's sacred.
And what are you and I called?
Abdullah
because we're sacred.
It's an incredible thing that
in face of everything people are submitting to
in this world, from,
you know, drugs to money to
you submitted to Allah.
So the idafa hears the idafa like, wow.
Only Allah could have guided him or her
to be the servant of Allah.
Here the same feeling,
and it's in the past tense,
you know, like it already happened. We talked
about this before
that sometimes the past tense is used to
give like a sense of it's done. It's
not
the it's
They already helped each other. They already did
this. It's a habit of theirs. So the
help of Allah is constant, as though it's
always and will ever be. Don't worry about
it.
How do we,
wait for
the help of Allah?
And the need, the necessity for unity.
The more together we are,
the stronger we are to deal with those
kind of
things.
Means can we wait just so I can
finish? Because I know if we if we
take questions, we won't we won't get done.
I'm sorry. What the fat here means the
victory in Mecca.
It hadn't happened yet. That's why some of
the Sahaba, they're like, fat? What fat?
Right? They're they're trying to figure out, like,
what where's the victory?
Here's something nice. And when you see people,
notice the chapter before was
and I talked to you about this before.
I believe in this session
that sometimes when Allah Subhanahu Wa Ta'ala talks
about the Muslims
and the Mu'min,
he uses the word nas.
Those who say to the people, the people
here are the Muslims,
Oh, Oh, human beings, meaning Muslims,
worship your Lord.
Nice chocolate.
So,
why why are they called Anas? Ar Razi
said the Muslim is called human because as
Imam Waddi Mohammed Rahimahullah
said, to be a Muslim is to experience
the the the the apex of your humanity.
So, therefore, they are synonyms to one another.
To be a Muslim is to be at
the best performance optimally a person can reach.
It's beautiful
in their character, in their belief, in their
principles, and how they are, and holding to
the truth, and all of these noble qualities.
A ness. So notice before,
But now if those kafirun embrace Islam, what
are they called?
A ness.
As though you achieved your humanity.
And so that's why we need to be
patient. You know, every, I think, day on
TikTok, I'm seeing some person who became Muslim,
and they're like, yeah, before I became Muslim,
everybody was really nice.
And like, the day after, it's like, why
are you dressed like this? Why you listen
to this music? And, you know, leave these
people alone, man.
But do I have to tell them? No.
You don't.
I hate when people say, don't I have
to tell them? No, you don't.
Not if it's gonna cause more problems.
Imam Ibn Taymiyyah,
when he saw the tartar drinking alcohol in
Damascus,
And his students said, they're drinking and they're
Muslims. And he said to them, if we
stop them from drinking, what will they do?
He said, they'll kill us. Let them
drink.
Leave them alone. Don't lie. Let them stay
drunk.
Right? That's a faqih. That's why Sufi Anathawri
said, Any idiot can make people leave Islam,
but only the can keep them in Islam.
People who understand.
So they went from
to what?
And I can testify to this as someone
who embraced Islam.
Your sense of humanity,
ideally, becomes much more sort of like spidey
sense oriented.
You're concerned.
So in America, like we should be invested
in the fact that a woman was public
executed
in front of her stove, who has mental
health issues. We know if there's a white
woman next to a boiling pot of water,
she would have never gotten shot. Like that's
just the reality of it all.
But Muslims, we're arguing about meat, mortgages, mad
habs.
We have a mandate for people, not a
mandate for secondary issues. But the signs of
a defeated community is that it makes its
own particulars, its mantra, and forgets
its true mandate
to heal people.
One of the things that the prophet stopped
in in the in the Arabian Peninsula was
what? Racism,
tribalism,
social and economic stratification.
He addressed issues that we don't talk about
in this country now.
Riba,
interest as a means to pin people out,
was something that exists in Medina
when he came there. 23%
interest
in Medina.
And we're so sort of we have a
lot of audacity, man, to think that, again,
we're functioning prophetically.
We
have a lot of work to do. So
they went from being to
ness.
The other meaning, as I said earlier, is
they were already Muslims,
and that to be Muslim is to be
one with humanity.
To care, like, what's going on in the
world, to be concerned
from Bangladesh
to Addis,
to Congo,
to Sudan,
to northeast from Addis to northeast,
I should be a little worried about things
if if I have the ability to impact
that
and to touch them.
And you see people entering
into Islam in droves.
Here we understand that it's commendable and it's
acceptable to mention oh, hello. I'm good. Thank
you. To mention
blessings
Because people I'll take it. Thanks.
The people who embrace Islam,
that's a blessing. It's okay to, like,
mention and share
those blessings with people.
And
that the prophet sallallahu alaihi wasallam, he saw
this. He paid attention. We talked about this
in short,
He used to pay attention to what's going
on in his world.
He sees things.
Entering the deen of Allah,
Afwaja
in droves.
We learn
we learn in this chapter
how we should receive and what are the
signs
that we have appreciated
Allah's help in our lives.
Then say SubhanAllah.
The word SubhanAllah is from
What is the masbaha?
Everyone now is going to the masbaha.
Last few weeks,
swimming pool.
What's the relationship between
subhanAllah
and swimming?
Because I saw this in Tonkawa, Oklahoma, where
my family, some of them are from, they
don't know how to swim.
So they're terrified of water.
And, they actually think, like, when you get
in the water, you should go like this,
so you won't like sink.
That's why they say, That,
you know, the planetary bottle bodies are moving
like that. They're not able to grab on
to anything,
so they're just rotating,
right, in the universe.
Same thing in the water, they were trying
to grab on
sabaha,
to something, so they wouldn't sink. So when
you say
if your mind
tries to grab onto any material
excuse for what Allah has done, you will
drown.
You will not find a reason.
That's the meaning of subhanAllah.
Like, I can't think of anything else that
can do this.
I can't find any foothold
to grab onto.
So I say, subhanallah.
It's different than glory be to God.
Right? It's a little different.
So, he said, This incredible victory that Allah
has given you,
and the aid that Allah has given you,
Then say, Subhanallah,
because that's really the only thing that can
we can say to encapsulate
what that means. That's why in the Quran,
oftentimes go back now and pay attention to
the context. One of the greatest events in
the life of the prophet is Isra and
Mi'raj. How does the chapter start?
Because it's like beyond
our comprehension.
It's beyond
our ability. We can't find a logical foothold
to explain it.
So here, Nasrullah Wa Al Fatt, they never
thought. There were only 60 60 something Muslims
at the time of hijra.
It's not doing well. It's not going viral.
Right? It's not popping.
It's hard to be Muslim.
Things happened in Medina also. Difficult situations, Handak.
So many challenges are gonna continue to come
towards them.
That
for them to see Mecca
coming back
is. And the outcome, the victory that Allah
gave you.
You see people becoming Muslim that you never
thought would be Muslim before. I remember one
time in Oklahoma,
I was praying, and there was this guy,
I used to know him. His name was
Tim. He passed away.
And he was, like, the head of,
certain,
team street team.
And then there was another guy that was
his archrival named Robert.
Robert was from Roland sixties Crips. Tim was
from Vine Street Bloods. And we all were
in the same group high schools together, and
they hated each other. They tried to kill
each other on multiple occasions. And both of
them eventually went to the carceral system
and spent a few times a few years
on vacation.
And they embraced Islam
in the carceral state.
And I remember at the masjid,
I was praying, and I said, man, that's
Robert,
And that's Tim, man.
And afterwards,
brother. And I'm like,
You guys used to kill try to kill
each other. Like, now you're like, dude, eat
uncle eat hugs, and like
like share a samosas, man. Right?
Nasrullah.
Also, Nasru is important because it centers those
on their
humanity. Because some of those people who embrace
Islam, the Muslims didn't like them.
Like Abu Sufyan,
the Umayyads,
the who came who are gonna come later
on, Muslims didn't like them.
The killer of Sayidina Hamza, Muslims didn't like
them, but Allah centers it on what are
they. At the end of the day, to
be Muslim, you gotta see through that and
see their insignia.
Anas.
So then glorify and praise Allah and seek
his forgiveness.
Right? For our shortcomings, our failures to uphold
things in a way that we should.
Allah
is always the one who is forgiving,
subhanahu wa ta'ala and accepting of repentance. So
we'll stop here and we'll take just a
few questions and we need to pray.
Next week we have Surat Al Lahab
and then we get the last three chapters
when we come back,
from Turkey
You had a question. Yeah? Yeah. I just
had a question actually about this. You know
how some people say it was in the
sarcastic way? Yeah. You know how
Yeah. Because we say usually, like like, these
kind of things when they fall under custom.
Like, people say things out of custom. Right?
There's a lot of flexibility there. Okay. Yeah.
Yeah. Yeah.
Yes, ma'am.
In the beginning,
in the first person, so it's Vanessa Irajat
and Nasalawi with FET.
How do people know that the FET is
referring to, like, the victory for over Mecca?
You have you have actually a number of
positions about what it could be. Like, some
said it's prophethood.
Some said it was that, you know, the
knowledge that Allah gave him.
But most people say it's the fatha of
Mecca because of
in. We gave you this great fat, and
then
the fat comes. Right? So there's kind of
a opinion. And then you read some of
the opinions of, like, some of the Sahaba
were like, yeah, it was it was Fathir
Mecca. And then then the next verse, you
see people entering in Islam. It's like the
context of when
you know, they say that after, you know,
sort of that time Mecca,
you know, came back into Muslim control, you
had a massive number of people embrace Islam.
Okay.
Yeah.
Yeah. Yes, sir.
I think I heard somewhere that Surah also
in the last tour that I was
So most people say the last chapter sent
to the prophet completely was a 49th chapter.
Surah Hajjarat.
Because Surah Hajjarat is about character. Just like,
subhanallah,
all the prophethood ends with how we carry
ourselves.
You know? But there is an opinion that
it's Surah Al Nasr, Surah Al Nasr, but
the strong opinion
is it's, Hujurat.
But thank you for asking the question. It's
a good question. Yes, ma'am.
I think also there was a notion that
they thought they were still somehow Ibrahimic.
Right? And so, like, well, we we kinda
have the right of Abrahamic
designations.
It's like, no. You don't.
Yeah. Tamiz,
like there's definitely a difference between
Abraham
and you. So, like, in the Quran, Allah
says, you
know,
Like, Ibrahim wasn't
Jew, Christian, or
or polytheist.
So kind of owning
the Abrahamic message, maybe.
Yeah. Sure. Go ahead.
Are we charging $10 for forgive me?
That's another level, man. Like, forgive me. Okay.
The the x I The one t.
It's future names. Right? How you worship what
you worship, nor will you ever worship what
I worship. That seems,
seems to me,
I mean, the Quran is making the statement.
And it it it doesn't mean that some
of them won't embrace Islam. It's almost kinda
like the verse in * Baqarah where it
says, you know, indeed those who believe it
doesn't matter if you call them or you
do call them or you don't call them,
they'll never believe. Right? It means those that
have been decreed that will stay that way.
But there's others that Allah, of course, has
decreed they'll be guided the next chapter. Right?
They're going to embrace Islam.
So it's kinda like you you will never
until you,
you know, you kind of
push in and accept.
But doing what you're doing is not worshiping
what I worship.