Yousuf Raza – Ramadan Conversations Ep 23 The proud gardenerSurah AlFath 2829
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The transcript describes a series of disconnected sentences and examples of people discussing various topics, including religious and political issues. The transcript describes a range of people who have negative experiences and caused their behavior to cause negative behavior, including people who have negative experiences and negative experiences that have caused them to cause their behavior. The transcript also describes people who have negative experiences and have caused their behavior to cause their behavior.
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Okay, bismillah, alhamdulillah, alhamdulillah, wassalatu wassalamu ala
rasoolillah wa ala alihi wa as'habihi ajma
'in qala tabarak wa ta'ala fi kitabihi
alkarim ba'ad an akhul a'udhu billahi
minash shaitanir rajim bismillahir rahmanir rahim huwa allathee
arsala rasoolahu bilhuda wa deenil haqqi li yudhhirahu
ala aldeeni kulli wa kafa billahi shaheeda muhammadur
rasoolullah wa allatheena ma'ahu ashidda'u ala
alkuffari ruhama'u baynahum taraahum rukka'an sujjadan
yabtaghoon fadlan min Allahi waridwana seemaahum fee wujuhihim
min athari assujood thalika mathaluhum fee attawraati wa
mathaluhum fee al-injeel ka zara
'in akhraja shaq'ahu fa aazarahu fa istaghlaz
fa istawa ala souqih yu'ajibuz zurra'a
li yagheezabihimul kuffar waAAadallahu allatheena aamanu waAAamilus
saalihaati minhum mawfiraatan wa ajran azeema So
we're nearing the end of our Ramadan conversations
We have another four episodes to go And
today what we're going to be talking about
is the last two ayat of Surat Al
-Fath In these ayat we see a mention
of the leadership of Rasulullah ﷺ So the
Fath al-Mubina, the manifest victory, the clear
victory of Hudaybiyyah after Rasulullah ﷺ and the
Quraysh signed the treaty In the aftermath of
this treaty the passage for contingents
coming to Madinah and for people, teachers going
from Madinah to other tribes is now opened
Because there is peace, because there is no
threat from Quraysh or their allies Rasulullah ﷺ
and the Sahaba have now this political freedom
And also they have been accepted And this
acceptance of Madinah, the sovereignty of Madinah, the
equality of Madinah For Makkah to accept that
is a big deal for the entire Arabian
Peninsula Now Rasulullah ﷺ's political authority has been
established And with the establishment of his political
authority people are going to take him seriously
those who were not paying attention to him
before And it is important to understand that
this is not a religious authority that the
people of Quraysh are accepting It is not
a religious authority that the Arabian Peninsula is
taking into consideration just yet What they are
taking into consideration is that they are politically
equal in the very least to the Quraysh,
to Makkah That sets the pace for everything
else that has to be said And that
appeals, that gives rise to the question Okay,
where is it that they came from?
There is no tribal element to this political
superiority or this political excellence that they have
attained in a very short span of time
That curiosity automatically takes people to ask What
is it that you're about?
Where is it that you came from?
What is it that you're doing?
So for Rasulullah ﷺ as Rasul, as messenger
to get his religious message across foremost establishes
his political presence What he has to offer,
what he has to give in a very
secular stage as we would understand it today
It wasn't what he had to offer He
was able to ﷺ bring people together not
of the same faith And this is true
in the Mithaq Madinah when Rasulullah ﷺ established
himself in Madinah The treaties with the Jewish
people They did not accept him as messenger
but they accepted him politically For the people
in Makkah at the time of Hudaybiyah Why
is Hudaybiyah an open victory?
Is because he is politically being acknowledged And
establishing himself in this regard speaks volumes of
where he's coming from And now people are
willing to give him to lend him an
ear, to give him an audience to hear
what he has to say So many of
our religious efforts because they don't have anything
else to offer in terms of having made
a difference in the world of having contributed
something solid Something that solves people's problems Because
we don't have anything on that part of
the society We don't have anything to offer
in that regard Is it a wonder that
people don't take religious people seriously?
Is it a wonder that religion is not
taken seriously?
In most important institutions in the world today
It is tolerated at best Rasulullah ﷺ after
Hudaybiyah is not tolerated He is accepted, regarded,
respected For what he's bringing For what he
has been able to achieve For his military
and political achievements That's what sets Hudaybiyah apart
from everything else Now the whole of not
just the Arabian Peninsula But the world has
opened up Because it was after Hudaybiyah That
letters started going out to the Persian Empire
To the Roman Empire To Abyssinia All of
these places are now a matter of concern
They are being addressed after Hudaybiyah Letters are
being written to them Because now Rasulullah ﷺ
has a standing In Medina, in Arabia Which
is a political standing And so he's going
to be taken seriously The letters are going
to be regarded Even outside of Arabia Mecca
has not been conquered Mecca has not submitted
to Rasulullah ﷺ They have not accepted him
as a prophet They have accepted him politically
And that is a big deal And that
is exactly what happened After migration as well
When the Jewish tribes When the Aus and
the Khazraj Accepted Rasulullah ﷺ They were not
all religiously accepting him A good part of
Aus and Khazraj Were not Muslim at that
time They were accepting Rasulullah ﷺ Not as
Rasulullah But as the head of Medina Who
was going to bring these people together Who
was going to bring Aus and Khazraj together
Definitely the Jewish tribes Did not accept him
religiously They accepted him politically And that works
That is the only way it works In
the world that we're living in Living in
a material world You have to have something
to offer Of this world For this world
Everything that is otherworldly is If it is
cut off from this world And its problems
It's an escape And Rasulullah ﷺ Did not
come To offer people An escape Rasulullah ﷺ
Did not come To say to people That
you accept me as prophet Otherwise I have
nothing to offer you He did not say
that His rahmah He was rahmatan lil alameen
He is a mercy for all people For
the whole world For all times to come
Regardless Of whether they believe in him or
not What he gave the world Was Religiously,
spiritually Absolutely incredible There is no taking away
from that But his impact was not just
religious and spiritual It was grounded In his
spirituality for sure But grounded In that spirituality
Its fruits Extend to every secular domain You
can possibly imagine Rasulullah ﷺ Had that impact
And that speaks to The strength of The
roots of that spirituality For an Unlettered person
Offers that Changes history For all times To
come And so in these ayats We get
to see Ayat number 28 Allah ﷻ Allah
ﷻ states This is the third time this
ayah is coming In the Qur'an It
occurs In Surah Tawbah It comes In Surah
As-Saf It will come in the chronology
In the sequence of the Qur'an In
here, in Surah Al-Fath Allah ﷻ says
Allah ﷻ is the one who sent His
Rasul ﷺ with guidance The Qur'an that
Rasulullah ﷺ Came with Guidance And the religion
of truth So one thing that this Just
this phrase connotes Is how, is the truth
That Islam comes with Of course But then,
Islam being the religion Of truth Extends further
than that And says that whatever is truth
Is related to Islam It is constitutive of
Islam To be a religion of truth It
says that whatever truths I have to offer
And wherever else truths Are experienced, found Discovered
They are related It is a family of
truths It's one body of truths Islam acknowledges
Where Rasulullah ﷺ Says Kalimatul Haq A word
Of truth Kalimatul Haq The word of truth
Is the treasure Of the believer It's the
treasure of the believers Lost treasure of the
believer He has a greater right to it
Wherever he finds it Wherever he finds it
You find it in the Bible You find
it In other scriptures You find it in
the ayats Of the Material world around you
In physics, in biology In psychology They're your
truths This is that Being, that way of
life That way of living A conduct That
is Directly related with truth An experience of
truth Learning truth For a Muslim Means that
it will Impact his Deen It will impact
his Conduct And what does it mean for
truth To impact conduct It impacts your Iman,
it impacts your belief About the world About
Allah, about yourself About what you're supposed To
do putting all of this Together It is
truth Which has a practical bearing Not truth
that you just Assert in somebody's face And
put them down It is truth that when
you Experience that in somebody Anybody, wherever You
submit You relate You establish relationships Across the
board, across Um Across different understandings Across religions,
across disciplines To be a religion Of truth
To be claiming To be a part of
a religion Of truth Puts a lot of
burden It's a lot of responsibility It Asks
an attitude Of humility It asks of us
To present ourselves Before people Not to put
people down But to Be open And humble
And wherever we If we have something to
offer We're confident in whatever it is That
we have to offer But if there's something
That is on offer for us And it
constitutes truth And of course That is not
left open What constitutes truth is also Described
very elaborately Very comprehensive Whatever constitutes an ayah
A sign For In the material world In
the realm of knowledge وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى
الدِّينِ كُلِّهِ So that this This deen This
way of life This conduct Which is that
intricately Tied with truth That prevails Not whims
Not People's drivenness for power Not Particular clans
Not Particular Ethnicities Not ethnic Superiorities Not
racial Superiorities Because if truth Is not Determining
conduct Of human beings Then one of these
other elements Is One particular person's desire For
power, pleasure or what have you Those are
Very dangerous alternatives Yes when Truth Becomes Is
accepted Really, truly Honestly Then That's a whole
different level For that to prevail وَكَفَى بِاللَّهِ
شَهِدًا Allah suffices as a witness We're gonna
talk about this in Probably our last Or
second last Ramadan conversation As to what this
entails Muhammadur Rasulullah Muhammad is the Rasul of
Allah وَالَّذِينَ مَعَهُ And those with him أَشِدَّؤُ
عَلَى الْكُفَارُ They're very strong Against Those who
refuse to believe In them Those who stand
in opposition to truth Those who refuse to
accept There is no Blanket Tolerance for intolerance
For Injustices In whatever You can do whatever
you want to Kill a lot of people
That's not how it works And this strength
It is a strictness In their character, in
their attitude But it is also a strength
That they have acquired Hard-earned strength Medina
is strong at this point Rasulullah ﷺ Has
a political strength He has a political strength
To Negotiate To come to terms To establish
pacts and treaties As equals أَشِدَّؤُ عَلَى الْكُفَارُ
رُحَمَاءُ بَيْنَهُمْ And compassionate among themselves So when
Abu Sufyan Breaks the treaty When One of
the Allies of the Quraish Attacks One of
the allies of Medina Rasulullah ﷺ That is
not going to be Ignored, it's okay, you
can let it go No We're going to
take action That's what we agreed upon We're
not going to turn the other cheek here
We're going to make sure That your cheek
doesn't do this again رُحَمَاءُ بَيْنَهُمْ As far
as between themselves is concerned There is a
compassion There is this Forgiveness There is an
acceptance There is an accommodation تَرَاهُمْ رُكَعًا سُجَّدًا
You will see them bow and prostrate So
you see this strength and this is something
that The people of Persia particularly found Very
surprising About Rasulullah ﷺ About the Sahaba in
particular In years to come They would make
these comments that these people are strange They're
Warriors by day They take their world very
seriously They take their Dunya very seriously by
day They're working Hard Establishing themselves And they're
monks by night Because typically what is associated
With warriors What is associated with militants What
is associated with Political powers Is you raid
during the day You party during the night
You The whatever The plunder that you have
From the day It is celebrated There is
There's drinks There's all kinds of Sexual Indulgements
Indulgences There's * There's all that kind of
stuff that goes on But these people They
depict a very different picture For them it's
Prayer by night تَرَاهُمْ رُكَعًا سُجَّدًا You see
them bow and prostrate Because there is a
given That power corrupts It is a given
that Unless you've taken your Own individual Selves
Very seriously Spiritually You will abuse that power
Necessarily Naturally It'll get to you Power almost
always Leads to corruption Unless There is a
very deliberate Very considerate Effort To Reform one's
own self That as that Progression is taking
place I usually Give this example of Rachel
Corey She was An American activist Young adult
Maybe in her Late 20s mid 20s at
best She's standing in front of The house
Of a family in Gaza Resisting An Israeli
bulldozer From trampling That house The bulldozer does
not stop It bulldozes her She dies Trying
to protect that That family Their house And
you think about The level of sacrifice That
young girl offers She's She's not Palestinian She's
not even Muslim She's American She's white She
has no business there But her humanity takes
her there She can't stand that injustice But
you cannot expect People of Economic Affluence
People of Political authority People with An intellectual
authority People with People who are scholars In
religion Or at universities You don't see Them
doing that sort of stuff You don't see
them putting That sort of sacrifice Somewhere along
the way As we Climb this ladder of
success As we become More and more powerful
In our disciplines You know, grab a whole
bunch of credentials Degrees Grow in our businesses
We're affluent We have a political clout We're
getting positions In corporates In our business In
the Senate Whatever You don't see that level
of Humanity You don't see that level of
sacrifice Something Some price That we pay As
we're climbing these ladders Academically Politically, economically We
lose our humanity along the way We barter
Our souls For this success And so as
we get there As we reach The top
Of whatever our careers are We very conveniently
become A part of that status quo To
serve That injustice To serve That exploitation We
become a part of that system That allows
For that Economic disparity to persist For that
racism To persist And surprisingly when we were
Sitting at the bottom of that ladder Aspiring
to be at the top We had all
these noble aspirations When I get there I'll
be given charity I'll be helping people I'll
be doing You know All kinds of nice
good stuff But by the time you get
there If you get there You've lost it
The humanity is gone The morals Are the
morals That Ensure That that injustice That status
quo is sustained It's incredible Almost without exception
In this Particular Unique example Of Muhammadur Rasulullah
Wal ladheena ma'ahu We see that Strength
That power But we also see that how
They were able to Maintain that Those morals
Those morals that Led for them for example
When strategically They have to Khalid bin Walid
Has to leave a particular Settlement Of non
-Muslims They cannot stay there anymore They have
to relocate Strategically It's something they have to
do They return the tax that they've taken
From those people Because that tax Was taken
so that they could offer Services, protection, leadership
To those people They return that tax This
wasn't plunder This wasn't loot This was A
contract In return for Services that we're going
to offer For peace and order That we
were going to bring For a freedom that
we were Going to allow Despite Whatever Power
we had It was a very different It
was a very different Exhibition of values How?
It was a living proactive Spirituality that allowed
this Something that Kept them humble looking within
Always always Always conscious And aware of their
demonic Potential Of how overwhelming it can get
Because without taking that into consideration Our prayers
Our rituals They become meaningless Unless these prayers
Unless these rituals Unless these remembrances These meditations
These practices Unless they are tied To our
To the variety Of voices within one individual
Self Not all of them Unkind Not all
of them good Not all of them noble
So many of them Very very Disturbingly evil
Shockingly evil And very deeply Rooted And so
this Consistent practice Within prayer Within ruku Within
sujood Is a practice Of submitting Is
a practice of humbling Precisely this You don't
want This evil of yours To be Afflicting
other people And it Will if you're not
conscious of it It was one of the
prayers Of the Prophet ﷺ Every morning every
evening he would ask Allah, Ya Allah I
ask you to Protect me From my own
evil And I ask you to protect Other
people From my evil اللهم عالم الغيب والشهادة
فاطر السماوات والأرض إني أعوذ بك من شر
نفسي ومن شر شيطاني I ask you To
protect me from My Own evil And the
evil of my Devil, of my demon يبتغون
فضلا من الله وردوان They are seeking the
gifts And pleasure of Allah سيماهم في وجوههم
من أثر السجود Their marks on their faces
are the traces Of prostration It shows in
their personality Their spirituality Is visible, you can
see it ذلك مثله في التوراة This is
their description This is in the Torah ومثلهم
في الإنجيل And in the Gospel This is
a continued Tradition كَزَرْعٍ أَخْرَجَ شَطْأَهُ Like a
plant that produces its offshoots فَآزَرَهُ Then strengthens
رسول الله is the gardener And this is
the garden That he's produced These are the
plants These are the seeds that he sowed
That he had to nurture very carefully Very
closely Because they couldn't stand on their own
At some point But now The gardener can
watch from a distance As to the fruits
Of His labour فَاسْتَغْلَطَ So they grow firm
فَاسْتَوَى عَلَى سُرْقِهِ And stand firmly on their
stalks يُعْجِبُ الزرَّى It amazes the sowers with
delight This The seed I planted The plant
I watered And something that had to be
Propped up, held Weeds had to be taken
out All of that stuff Had to be
done Had to make sure it doesn't get
attacked Had to make sure that all the
different Weathers That they have to weather Do
not Damage them That my garden survives All
kinds of storms All kinds of heat Now
the gardener Is delighted لِغِيْبَ بِهِمُ الْكُفَىٰ But
not everyone's going to be Happy With the
growth of this garden There's going to be
Haters Who don't like that this garden Has
grown That it's strong That all of its
offshoots Of all of its fruits No, they're
going to be Angry وَعَدَ اللَّهُ الَّذِينَ آمَنُوا
وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ Allah has promised Those of
them who believe And perform righteously مَغْفِرَةً وَأَجْرًا
عَظِيمًا Forgiveness and a great reward وَآخِرُوا تَعْوَانًا
الحمد لله