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00:02Bismillahirrahmanirrahim. There was a powerful community in Medina. They had strong houses, they had wealth, and they believed this, no
00:10one can touch us. But they forgot one thing, Allah.
00:16A tribe from the Jews made an agreement, but then they betrayed it, and suddenly everything collapsed. They trusted their
00:24power, but Allah prepared an end for them that will surprise you when you hear it.
00:29This is not just history. It is a warning, and it will happen again, because the words of the Quran
00:36are not limited to the past.
00:39And a special secret is hidden in the last three verses of this surah. For the one who reads them,
00:4770,000 angels are sent.
00:51In this video, you will watch the story of how Surah Hashir was revealed, and how it speaks to today.
00:58You are watching Religious Story TV. We continue to explain Islamic surahs.
01:04We collect from multiple tafsir and different Islamic scholars, but now we need your help to reach more people.
01:12Like the video, subscribe to the channel, and write a comment.
01:17If you are ready, let's begin.
01:24Bismillahirrahmanirrahim.
01:25Whatever is in the heavens and whatever is on the earth glorifies Allah, and He is always the most powerful,
01:32the most wise.
01:34Hashir Surah, verse 1.
01:36This surah begins with a very strong opening.
01:40It shows that the universe, which looks silent, is actually never silent.
01:44Everything you do not see with your eyes, and do not hear with your ears,
01:49the sky, the stars, the wind, the stones, the trees, all of them glorify Allah.
01:57Hashir Surah, verse 2, continues.
02:24So take a lesson, O people of understanding.
02:28In the south of Medina, behind fortress-like houses surrounded by walls,
02:33in fertile lands full of date palms, lived Banu Nadir.
02:39They were a wealthy tribe.
02:41They knew trade.
02:42They worked the land.
02:43They had a strong position in the economic life of Medina,
02:47and they were protected by powerful fortresses.
02:50They had six strong forts.
02:52They were not a simple tribe, nor ordinary people.
02:56Religious leadership and priesthood were in their hands.
02:59They were considered one of the most noble tribes among Banu Israel.
03:03When the Prophet, sallallahu alayhi wa sallam, migrated to Medina,
03:08he made an agreement with these tribes.
03:11The foundation of the agreement was clear.
03:14They would remain neutral, not interfere in each other's matters,
03:18and if an outside attack came, they would defend together.
03:22It was a written guarantee for living together.
03:27Then the Battle of Badr came, and the Muslims were victorious.
03:32At that time, the scholars of Banu Nadir said to each other,
03:35this is the Prophet mentioned with victory in the Taurat.
03:39They recognized him.
03:41They accepted him, at least with their tongues.
03:44But then the Battle of Uhud came.
03:47The Muslims suffered a heavy setback,
03:49and that recognition disappeared in one night.
03:52Now, another name enters the scene.
03:55Qaab bin Ashraf.
03:58The leader of Banu Nadir decided to use his sharp mind and influence against the Muslims.
04:04First, he secretly went to Makkah.
04:07He set out with 40 horsemen and made an alliance with Abu Sufyan.
04:11He was now organizing a front against the Muslims.
04:15After returning to Medina, he began writing mocking poems about Muslim women.
04:20He targeted the honor of Muslim families in his poetry.
04:24This was a declaration of war, but without swords.
04:28When the Prophet sallallahu alayhi wa sallam learned about this betrayal,
04:32he ordered that Qab bin Ashraf be killed.
04:35His milk brother, Muhammad bin Maslama, went to his house at night,
04:38and with the death of Qab, this first betrayal was closed.
04:42But the real big betrayal had not come yet.
04:46In the fourth year after the hijrah, in the month of Rabi al-Awwal,
04:51an incident happened.
04:53Amr bin Umayya, while returning from a mission,
04:56accidentally killed two men from the Banu Amir tribe,
05:00who were allies of the Prophet.
05:02Blood money had to be paid.
05:05The Prophet sallallahu alayhi wa sallam thought that Banu Nadir
05:09should also share in this payment.
05:11So he went to their area with a few companions.
05:15They welcomed him with smiling faces.
05:18They invited him to sit and discuss,
05:21but secretly they were making a plan.
05:24They sent a man to the top of the wall where the Prophet was sitting.
05:27They had already given the order.
05:29He would take a large stone
05:31and throw it down directly onto the man sitting below.
05:34And this was from a place no one would expect,
05:38inside the home of their own allies,
05:40while discussing compensation.
05:43But Allah informed his Prophet.
05:45The Prophet sallallahu alayhi wa sallam
05:48suddenly stood up and left without saying a word
05:51and returned to Medina.
05:53Now the situation had reached its limit.
05:57The Prophet sent them a message.
05:59Leave Medina within ten days.
06:01You can no longer stay on this land.
06:04While Banu Nadir were discussing what to do about this ultimatum,
06:08the leader of the hypocrites,
06:09Abdullah bin Ubay bin Salul,
06:12sent them a secret message.
06:14Do not leave your place.
06:16We are with you with two thousand men.
06:19Come, the tribe of Gatafan will also come,
06:22and Banu Qurayza too.
06:24We will not abandon you.
06:27These words were enough for them.
06:30Banu Nadir challenged the Prophet,
06:32We will not leave from here.
06:34And what about Abdullah bin Ubay bin Salul,
06:37the one who made that promise?
06:39A man who for years stirred the wars of others,
06:42but always stayed on the side.
06:44Later, he did not appear at all.
06:47No one came.
06:49No help arrived.
06:51The Prophet, sallallahu alayhi wasallam,
06:54closed all the roads of Medina and started the siege.
06:58According to one narration, it lasted six days.
07:01According to another, fifteen days.
07:04And according to Omar Celik, it lasted twenty-one days.
07:08And then it happened.
07:10Banu Nadir faced something they never expected.
07:14Fear.
07:15They could not go out of their fortresses.
07:18No help could enter.
07:20The army they were waiting for did not come.
07:23And no matter how strong the walls were,
07:25they could not stop the collapse inside their hearts.
07:28The verse points exactly to this moment.
07:31They thought their fortresses would protect them from Allah.
07:34But Allah's punishment came to them from where they did not expect.
07:38A fortress wall can protect a person from arrows and swords.
07:43But it cannot protect from the decree of Allah.
07:46Power, wealth, alliances, strategy,
07:49all of these disappear like mist when the command of Allah comes.
07:55In the end, Banu Nadir agreed to surrender.
07:58They were allowed to take their belongings, except their weapons.
08:02With six hundred camels loaded, they set out toward the north.
08:06Some went to Kaibar, some to Arihah, and some settled in cities of the Sham region.
08:11But before leaving, they did one last thing.
08:15To prevent the Muslims from benefiting,
08:17they began destroying their own homes with their own hands.
08:20They removed doors, broke the thresholds,
08:24and destroyed the inside of strong buildings.
08:26A civilization built over many years was ruined by their own hands.
08:32It was such deep anger and helplessness that verse 2 describes it exactly like this.
08:37They were destroying their homes with their own hands and with the hands of the believers.
08:43In another explanation, the Muslims were destroying from outside,
08:47while they were destroying from inside.
08:50Or in another reading, their homes collapsed both by their own destruction
08:54and by the siege of the Muslims.
08:57Both meanings point to the same truth.
08:59The biggest part of the destruction was from their own hands.
09:03This was the end of those who betrayed, who used tricks, and who deceived their allies.
09:08The verse ends with a command.
09:11O people of understanding, take a lesson from this.
09:15In Arabic, the word translated as,
09:18take a lesson, comes from a root that means to move from one place to another.
09:23This is a very important concept.
09:25This verse is accepted as one of the main foundations of the method of kiyas in Islamic fiqh,
09:32because Allah shows a clear event and its result,
09:36and then invites people of understanding to think.
09:39He wants us to understand that similar causes bring similar results.
09:44The story of Banu Nadir did not end that day.
09:48Their fall was not only the fall of a tribe,
09:51but also the fall of arrogance, betrayal, and false trust.
09:56It was a warning for those who trust in fortresses, wealth, and alliances.
10:01And the real lesson is this.
10:03They did not expect this end.
10:06The Muslims did not expect it either.
10:08But Allah carried out His command from a place none of them knew.
10:13Hashah Surah, verses 3 and 4 say,
10:16If Allah had not written exile for them,
10:19He would have punished them in another way in this world.
10:22And in the hereafter, there is the punishment of hell for them.
10:26This is because they opposed Allah and His messenger.
10:29And whoever opposes Allah, then surely Allah is severe in punishment.
10:35Banu Nadir were exiled.
10:37They were leaving Medina on their camels.
10:39Behind them, only broken walls and cut palm branches remained.
10:44So why did this happen?
10:46Why did Allah decree this?
10:48Did the Muslims win without fighting?
10:50Or was there an unseen hand working here?
10:54These two verses are the answer to those questions.
10:57The verse explains a deep divine logic.
11:00The punishment written for Banu Nadir was exile.
11:04But if this exile had not been written,
11:07they would still be punished in this world, just in a different way.
11:10The punishment would not change, only its form would change.
11:15And no matter how it came,
11:17the real and lasting account would still be in the hereafter.
11:21Exile was actually a mercy.
11:23The matter ended without battle,
11:25without loss of life from either side.
11:28If exile had not been decreed,
11:30there would have been war.
11:31And war means blood from both sides.
11:33Allah, with his wisdom,
11:35chose a solution that protected the lives of both the Muslims and Banu Nadir.
11:41The punishment came,
11:43but it came with the least possible harm.
11:46After Badr,
11:47the enemies of the Muslims were weakening one by one.
11:50These were not random events.
11:52Allah was showing his help to his messenger in different ways,
11:56at different times,
11:57through paths no one expected.
11:59And the event of Banu Nadir was one part of this chain.
12:03The Muslims did not have to fight a force much stronger than them.
12:07Instead, Allah placed fear into the hearts,
12:10and the matter was resolved in that way.
12:13The Prophet ï·º said in a hadith,
12:17I have been given two things that were not given to any prophet before me.
12:22Fear was placed in the hearts of my enemies from a distance of one month.
12:26And the earth has been made for me a place of prayer and pure.
12:32Bukhari, Tayammum 1
12:35The reality of this hadith became clear in the story of Banu Nadir.
12:39They were behind their fortresses.
12:42They had weapons.
12:43They were waiting for the help they were promised.
12:45But nothing could remove the fear that entered their hearts.
12:48Strong walls, powerful fortresses, alliances.
12:51None of these could stop that inner collapse.
12:55Now verse 4 comes and summarizes everything with two words.
13:00Opposing Allah and his messenger.
13:04This is not only about Banu Nadir.
13:06It is a universal principle in the Quran.
13:09Whoever turns away from the commands of Allah
13:12and the guidance of his messenger,
13:14whoever betrays promises,
13:16whoever takes advantage of trust,
13:18whoever turns friendship into a plan for harm,
13:21this person has opposed Allah.
13:23And the punishment of Allah will come,
13:25no matter the fortresses, wealth or alliances.
13:28The crime of Banu Nadir was not only the attempt of assassination.
13:33Historical sources show that this tribe repeatedly showed bad behavior toward the Prophet and the Muslims.
13:40Especially Kaab bin Ashraf tried to insult and humiliate the Prophet and his companions through his poetry.
13:47So the phrase opposing Allah and his messenger should be understood not only as that final assassination attempt,
13:56but as the result of a long process of betrayal.
14:01So what does it mean that both this world and the hereafter are mentioned together in these two verses?
14:08At the end of the verse it says,
14:11and in the hereafter there is the punishment of hell for them.
14:15This is an important warning.
14:18Because exile was not the end.
14:20In fact, it was the beginning.
14:22No matter what price is paid in this world,
14:25the Quran reminds us that the real account will be seen on the day of judgment.
14:29Banu Nadir went to Kaibar, then spread to Sham and continued their lives.
14:34But this scattering and the punishment in this world did not remove the account of the hereafter.
14:40These two verses are not only telling one historical event,
14:44they declare a law that repeats throughout history.
14:48Betrayal has a cost.
14:50Opposing Allah and his messenger has a consequence,
14:54both in this world and in the next.
14:56Some may object and say,
14:58what about oppressors who are not punished?
15:01What about cases where believers are oppressed
15:03and there is no visible result in this world?
15:07Tafsir of Razi answers this clearly.
15:11The real judgment is that the action itself deserves a response.
15:16Whether this response appears in this world or in the hereafter does not change that truth.
15:50The justice of Allah is not limited to this world.
15:52Then surely Allah is severe in punishment.
15:55This is not just a threat.
15:58It is a declaration of reality.
16:01Going against the one whom the whole universe glorifies is like running against the wind.
16:06For a while it may seem possible but then a person becomes tired and then falls.
16:12The broken walls of Banu Nadir and the camel caravans leaving Medina are only a clear reflection of this truth.
16:19In verse 5 Allah says,
16:22Whether you cut down their palm trees or left them standing on their roots,
16:27it was by the permission of Allah and to disgrace those who had gone completely astray.
16:33Inside big events, small details sometimes carry the deepest meanings.
16:39The exile of Banu Nadir was one of the important turning points in Islamic history.
16:45Fortresses fell, a tribe left Medina, and a page of history turned.
16:50But inside that big picture, something unexpected became a topic.
16:55A few palm trees.
16:57And Allah mentioned this issue of palm trees in the Quran.
17:01Why?
17:02This cannot be understood with a simple view.
17:04During the siege, the Prophet ï·º was observing the palm groves of Banu Nadir.
17:11The enemy was fighting from the gates of their fortresses and from the roofs of their houses.
17:16And when they were weak, they hid behind these structures.
17:20As a strategy to break their defense and open the area,
17:24he ordered that some of the palm trees be cut and some be burned.
17:30This command was very hard for Banu Nadir.
17:34They immediately raised their voices.
17:36Oh, Muhammad!
17:38You used to forbid corruption and criticize those who do it.
17:41So how can you now cut and burn trees?
17:45This question looked like a fair objection on the surface.
17:48But the reality behind it was different.
17:51Both Banu Nadir and even some Muslims who heard this criticism
17:55began to feel doubt inside.
17:57Some companions asked each other,
18:00Is this right?
18:01Is cutting trees not corruption?
18:04This verse came down exactly at that moment of doubt.
18:07Whether you cut down their palm trees or left them standing on their roots,
18:11it was all by the permission of Allah.
18:14Notice this carefully.
18:15The verse does not only mention cutting,
18:17but also not cutting.
18:19It says both were by the permission of Allah.
18:22This means that both actions,
18:25which appeared among the companions,
18:27were within the knowledge of Allah.
18:29Some Muslims cut the trees and some did not.
18:32According to one narration,
18:35one companion cut the best palm trees to weaken and anger the enemy.
18:40Another left those same trees standing to preserve them
18:43for the messenger of Allah.
18:46In the same siege,
18:47at the same time,
18:49two opposite actions.
18:51And Allah revealed one verse that included both.
18:54Both were by his permission and wisdom.
18:58Muslims carried a strong tradition in history,
19:01protecting civilians,
19:03religious people,
19:04women,
19:05children,
19:06and the elderly.
19:07And along with these principles,
19:09the protection of nature was also included,
19:12directly through revelation.
19:14So was the objection of Banu Nadir sincere?
19:18No.
19:19This question showed their double standard.
19:22In Medina,
19:23they had used interest as a tool for years.
19:26They spread division among Arab tribes.
19:29They broke their agreements.
19:30They planned assassination.
19:32But when a few trees were cut,
19:34they said,
19:35you are causing corruption.
19:37This was a way to hide their own vulm
19:40and accuse others over a small matter.
19:42The Quran destroyed this argument.
19:45It confirmed the legitimacy of cutting the trees
19:48and clearly showed who was truly causing corruption.
19:51The last part of the verse is very strong.
19:54And to disgrace those who had completely gone out of the right path.
19:59To disgrace the Fasik people.
20:02This event was not random,
20:04and it was not just a punishment.
20:06It was part of a divine plan leading to a result.
20:10A Fasik is someone who leaves the right path,
20:14crosses limits,
20:15and breaks promises.
20:17Banu Nadir had crossed these limits many times,
20:20and with each step,
20:21they moved further away,
20:23until they were finally expelled from Medina.
20:27This verse also brings an important legal issue
20:30about the ethics of war.
20:32Most scholars,
20:33based on this verse,
20:35reach this conclusion.
20:36If there is a military necessity in war,
20:39it is allowed to act against agricultural lands
20:42or structures that strengthen the enemy.
20:45But this is not random destruction.
20:47It must be controlled,
20:48necessary,
20:49and with permission.
20:50In other hadiths,
20:52the Prophet ï·º commanded
20:54not to harm women,
20:56children,
20:57the elderly,
20:58or religious people
20:59devoted to worship during war.
21:01A religion that even treats trees with such care
21:05sets even stronger limits
21:06on how humans must be treated.
21:09In a hadith,
21:11the Prophet ï·º said,
21:14Avoid oppression,
21:16because oppression will be darkness
21:18on the Day of Judgment.
21:19Muslim,
21:20Burr 56.
21:22War can be a necessity,
21:24but even in war,
21:25morality is not abandoned.
21:28This verse of Hasha Surah
21:29carries this lesson to humanity
21:31from centuries ago.
21:32The issue of cutting or not cutting a tree
21:35is actually asking something deeper.
21:38Even in the middle of war,
21:40can you forget Allah?
21:42Can you ignore His limits?
21:44The answer is no,
21:46because Allah did not overlook
21:48even a single tree.
21:50And He revealed this verse.
21:53In verses 6 and 7,
21:55Allah says,
21:56And whatever Allah gave to His Messenger from them,
21:59without fighting,
22:00you did not run horses or camels for it.
22:02But Allah gives power to His Messengers
22:04over whom He wills,
22:06and Allah is able to do all things.
22:08And whatever Allah gives to His Messenger
22:11from the people of the towns,
22:13it belongs to Allah,
22:15the Messenger,
22:16His close relatives,
22:17the orphans,
22:18the poor,
22:19and the traveler,
22:20so that it does not become wealth
22:22circulating only among the rich among you.
22:26Whatever the Messenger gives you,
22:27take it,
22:28and whatever He forbids you,
22:30avoid it.
22:31And fear Allah.
22:33Indeed,
22:34Allah is severe in punishment.
22:36Banu Nadir were gone.
22:38What they left behind was huge.
22:40Lands,
22:41houses,
22:42palm groves,
22:43wealth,
22:43weapons.
22:44In Islamic history,
22:46such a large amount of wealth
22:47had never come into the hands
22:49of the Muslims before.
22:50In Badr,
22:51the spoils were small.
22:53A few swords,
22:54a few shields,
22:55a few horses.
22:56But this time was very different.
22:58The entire economic structure of a place
23:01was suddenly in front of the Muslims.
23:04And questions came immediately.
23:06Did those who joined deserve a share?
23:09Would everyone take from it?
23:11Or only certain people?
23:13The Ansar?
23:14Or the Muhajirun?
23:16Or both?
23:17Those who rode horses?
23:19Those who led camels?
23:20The Prophet ï·º waited for revelation to answer.
23:25Then these two verses came.
23:27First verse 6 declares a key truth.
23:29The Muslims did not run horses or camels
23:31to gain this wealth.
23:33There was no direct battle.
23:35Banu Nadir surrendered under siege.
23:39Fear defeated them,
23:40not the sword.
23:42So this wealth was not like normal war spoils.
23:45Here,
23:46one of the main principles of Islamic economics
23:49is established.
23:50Wealth should not circulate only among the powerful.
23:53The rich should not keep getting richer
23:56while the poor sink deeper.
23:58The Quran gives both a principle and practical steps.
24:02It forbids Reba,
24:04commands zakat,
24:05directs fey wealth to weaker groups,
24:08and spreads wealth through inheritance laws.
24:10Then verse 7 states this clearly,
24:13so that it does not become wealth circulating
24:16only among the rich among you.
24:18This sentence is the core of the Islamic economic vision.
24:22Wealth must not stay within a small group of rich people.
24:25In every society there are orphans,
24:28the poor,
24:29and travelers in need.
24:30Their share is not left to the kindness of the rich.
24:33It is secured by the command of Allah.
24:36When the lands of Iraq were conquered,
24:39some companions who fought
24:40asked for those lands to be divided like other spoils.
24:43Their request seemed logical.
24:46We fought,
24:47we won,
24:48so the land should be ours.
24:50But Califumar rejected this request.
24:52He used this verse as evidence.
24:54He said,
24:55If I divide these lands among you,
24:58what will remain for the generations after you?
25:01We must think about them.
25:02With this reasoning,
25:04he convinced them.
25:05The lands of Iraq
25:06remained as a shared trust for the Muslims,
25:09and their income was distributed
25:11to the whole community.
25:13This decision shaped the economic structure
25:16of the Islamic world for centuries.
25:18In these verses,
25:20Allah also points to three groups of people.
25:23These groups form the core of Hashir Surah,
25:26the Muhajirun,
25:27the Ansar,
25:28and those who come after them.
25:30Verse 7 begins this structure,
25:32and the poor Muhajirun are given priority.
25:36And the last part of verse 7 deepens the message.
25:39Whatever the Messenger gives you,
25:42take it.
25:43And whatever he forbids you,
25:45avoid it.
25:46The Prophet,
25:47sallallahu alayhi wa sallam,
25:49lived this meaning clearly.
25:51He distributed the wealth from Banu Nadir
25:54mostly to the Muhajirun.
25:56From the Ansar,
25:57he gave only to three who were in need.
26:00Then he turned to the Ansar and said,
26:03If you wish,
26:04what you gave to the Muhajirun before
26:07will remain with them.
26:09And you can also take from this wealth.
26:11Or if you wish,
26:13you can take back what you gave them
26:14and leave all of this wealth to them.
26:18The Ansar gave one of the most beautiful answers in history.
26:22We will share our homes and wealth with them,
26:25and we will leave this wealth to them
26:27without taking any share.
26:29When the Prophet,
26:30sallallahu alayhi wa sallam,
26:32heard this,
26:32he said,
26:33As I see,
26:34when you are called to battle
26:35and to help those in need,
26:37you come in great numbers.
26:39But when you are called for worldly gain,
26:41you become few
26:42and act as if you have no need.
26:45Ali al-Mutaki,
26:47Kanzaluml, 66.
26:49This shows who truly understood
26:51the spirit of verse 7.
26:53The Ansar understood it.
26:55For them,
26:56wealth was not the goal.
26:58Service was the goal.
26:59And this understanding
27:00is what made the Quran's economic principle alive.
27:05In verse 8,
27:06Allah says,
27:07And in this wealth,
27:08there is also a share for the poor Muhajirun,
27:11those who were driven out of their homes
27:13and deprived of their wealth.
27:15They seek the favor and pleasure of Allah,
27:18and they support Allah's religion
27:19and his messenger.
27:21They are truly the truthful and sincere.
27:23This verse is not only a legal ruling,
27:26it is a human portrait,
27:28a picture of a community turned into words.
27:31Allah is making real people,
27:33their real sacrifices,
27:35and their real intentions eternal.
27:38Who were the Muhajirun?
27:40They were born in Makkah.
27:42They grew up there.
27:42Most of them had homes,
27:44jobs,
27:45and families.
27:46Some were traders.
27:47Some were craftsmen.
27:48Some were respected leaders of large families.
27:51Their lives were settled,
27:53stable,
27:54and built in a city they knew,
27:56with people they knew.
27:57Then a call came.
27:58And when they said yes to that call,
28:01they left everything behind.
28:03They left their homes.
28:05They left their lands.
28:06They left their businesses.
28:08Some were separated from their families.
28:10Some left their spouse.
28:12Some their children.
28:13Some their elderly parents in Makkah,
28:15and set out.
28:17When they reached Medina,
28:18they had nothing.
28:20No homes.
28:21No jobs.
28:22And they did not even know
28:24what they would eat the next day.
28:26The verse describes them with three phrases,
28:29driven out of their homes,
28:30deprived of their wealth.
28:33This is not a complaint.
28:34It is not just a statement.
28:37While Allah describes their condition,
28:39He is also declaring their value.
28:42Because right after that,
28:44the reason comes.
28:45Why did they leave everything?
28:47They were seeking the favor
28:49and pleasure of Allah.
28:51Everyone runs after a home,
28:53a job,
28:54and security.
28:55But these people ran
28:56in the opposite direction.
28:58They left their homes,
28:59their jobs,
29:01their safety.
29:02And the verse describes
29:03what they were running toward
29:05with one word,
29:07Fadl.
29:08The favor of Allah,
29:09the special gift of Allah.
29:11This word is very important.
29:14Fadl means something
29:15given without being earned,
29:17something beyond expectation,
29:19a gift outside calculation.
29:22The muhajirun
29:23were not expecting a salary from Allah.
29:25They were not making a deal.
29:28They were not calculating anything.
29:29They only wanted one thing,
29:31that Allah looks at them
29:33and is pleased with them.
29:34That was enough.
29:36And this intention made them
29:38Sadiqun.
29:39The last word of the verse says,
29:41they are truly the truthful
29:43and sincere.
29:45A Sadiq is someone
29:47who is true to their word,
29:48whose claim matches their action,
29:50who is honest.
29:51The closest companion
29:53of the Prophet
29:53Sallallahu Alaihi Wasallam,
29:55Abu Bakr radiallahu anhu,
29:58was given the title
29:58Sadiq.
30:00And this verse defines
30:01what that means.
30:02To live what you say.
30:04To say,
30:05I will leave everything for Allah
30:07and actually leave it.
30:09So why are the muhajirun so special?
30:12In Makkah,
30:13Islam was taught
30:14to the same people
30:15for more than 10 years.
30:17The same families,
30:18the same environment,
30:19the same city.
30:20A large part of the Quran
30:22was revealed to that one community,
30:24yet most of them
30:25did not accept it.
30:26But a group from Medina came,
30:29listened to the Prophet
30:30once or a few times.
30:31Twelve people returned.
30:33Then 70 returned.
30:35Then the whole city accepted.
30:37These were people
30:38prepared for faith.
30:40And in front of that readiness,
30:42the muhajirun
30:43were people ready
30:44to sacrifice everything for faith.
30:47The two completed each other.
30:49But we must ask,
30:51was it easy for the muhajirun
30:53to make this sacrifice?
30:55No.
30:56The first years in Medina
30:58were very difficult.
30:59They had no homes.
31:01The Ansar welcomed them
31:02and gave them shelter.
31:04They had no jobs.
31:05They had to start from zero.
31:07The climate was different.
31:09The air was different.
31:10They did not know the people.
31:12Some became sick.
31:13Some struggled with deep poverty.
31:16One day,
31:17the Prophet sallallahu alayhi wa sallam
31:19asked his wives for food.
31:21One said,
31:22By Allah,
31:23who sent you as a prophet,
31:24there is nothing in the house
31:26except water.
31:27Another said the same.
31:29All of them said the same.
31:31That night in all the homes
31:33of the wives of the messenger
31:34of Allah sallallahu alayhi wa sallam,
31:37there was not a single piece of food to eat.
31:40This was a clear picture
31:41of the reality the muhajirun lived.
31:44And for these people,
31:46Allah revealed a verse in the Qur'an.
31:49He gave them a special position.
31:51They received a share from the fey wealth
31:53because they deserved it.
31:55But their greater reward
31:56was not in this world.
31:58The Prophet sallallahu alayhi wa sallam
32:01said about them,
32:02The muhajirun and the ansar
32:04are allies and helpers of one another.
32:07Bukhari, Tafsiz Surah 8.
32:09This hadith shows that their connection
32:12was not only worldly support,
32:14but a spiritual brotherhood.
32:17Verse 8 does not only fix
32:19the muhajirun in history.
32:20It presents them as a model,
32:23pure intention,
32:24real sacrifice,
32:25and living according to one's words.
32:27This is not only for people of that time.
32:30It speaks to everyone
32:31who claims faith in every age.
32:34To be saddikun,
32:35truly honest,
32:36truly sincere,
32:38truly loyal to one's word.
32:40This is not easy,
32:41but it is possible.
32:43The muhajirun proved it with their lives.
32:46And those who settled in Medina before them,
32:49and had faith placed firmly in their hearts,
32:52also have a share in this wealth.
32:54They love those who migrated to them,
32:57as they love themselves.
32:59They feel no jealousy or discomfort in their hearts
33:02for what is given to them.
33:04Even if they are in need,
33:06they prefer others over themselves.
33:08And whoever is protected from the greed
33:11of their own enafs,
33:12they are the ones who succeed.
33:17The previous verse described the muhajirun,
33:20those who left Makkah,
33:21who gave up everything,
33:22who struggled with poverty.
33:24And Allah called them saddikun,
33:26truthful, sincere,
33:28people who stand by their word.
33:30Now the scene changes.
33:32But the greatness does not change.
33:35Who were the Ansar?
33:36They were the people of Medina.
33:38They came from the tribes of Awuz and Khazraj.
33:41They were born there.
33:42They grew up there.
33:43The land of the city was their land.
33:45The palm trees were their palm trees.
33:48The houses were their houses.
33:50And when they accepted Islam,
33:52they did not have to leave their homes.
33:54But they had to do something even harder.
33:57They had to open their doors to others.
33:59When the muhajirun came to Medina,
34:02the Ansar took them into their homes,
34:04not only for shelter,
34:06but for food,
34:07for livelihood,
34:08for building a new life.
34:10The Prophet ï·º made each muhajir
34:14a brother with an Ansar.
34:16This was not just symbolic.
34:19It was real brotherhood.
34:21In the early period,
34:22they even inherited from each other.
34:24Now verse 9 comes and opens
34:26the inner world of this brotherhood.
34:28The verse has three layers of depth.
34:31First, the Ansar loved the muhajirun,
34:35truly loved them.
34:36The verse says,
34:38They loved those who migrated to them
34:40as they loved themselves,
34:41like themselves.
34:43This is not just polite speech.
34:45It is a testimony from Allah,
34:47who knows what is inside their hearts.
34:50Second,
34:51when more was given to the muhajirun,
34:54no jealousy appeared in their hearts.
34:57When the wealth of Banu Nadir
34:58was distributed mostly to the muhajirun,
35:02most of the Ansar did not take a share.
35:04And they did not feel any sadness or bitterness.
35:08What does this mean?
35:09It means the Ansar were in a better economic situation.
35:13They had homes, palm trees, land.
35:17The muhajirun was starting from zero.
35:20And the Prophet ï·º with justice
35:23gave more to those in need.
35:25The Ansar did not only accept this.
35:28They did not even feel,
35:29why them and not us?
35:31This is not normal behavior.
35:33Inside every person there is a feeling.
35:36I am here too.
35:37I also deserve.
35:39Why did they get it and not me?
35:41Sometimes this is not spoken,
35:43but it grows inside.
35:45The greatness of the Ansar is here.
35:47Even that feeling did not exist.
35:50Third, and the highest level,
35:52not only no jealousy,
35:54but even when they were in need,
35:56they preferred others over themselves.
35:58This is Isar.
36:00In Islamic ethics,
36:02Isar means when you have a need,
36:05but you still put someone else's need
36:07before your own.
36:08It is a special type of generosity.
36:11Normal generosity is giving from extra.
36:14Isar is giving while you are in need,
36:17closing your own door
36:19and opening your neighbor's door.
36:21And this verse declares
36:23that the Ansar reached this level.
36:25This reminds us of a hadith.
36:27One day,
36:28a poor man came to the Prophet ï·º.
36:32He had no home,
36:33no food.
36:35The Messenger of Allah asked his wives
36:37if there was anything to eat.
36:39One by one,
36:40they all said,
36:41By Allah,
36:42there is nothing in the house
36:44except water.
36:46The Prophet then said to his companions,
36:48Who will host this man tonight?
36:51From the Ansar,
36:52Abu Talha radiyallahu an stood up.
36:55I will host him,
36:57O Messenger of Allah.
36:58He went home and told his wife.
37:00She said,
37:01We only have enough food for the children.
37:04Abu Talha said,
37:06Then keep the children busy
37:07and put them to sleep.
37:09When the guest comes,
37:10turn off the lamp.
37:11We will act as if we are eating.
37:13The guest ate until he was full.
37:17That night,
37:18Abu Talha and his wife slept hungry.
37:21The next morning,
37:23the Prophet ï·º said,
37:26Allah was pleased with what you did
37:28for your guest last night.
37:30Bukhari Tafsir 59.
37:32A man and his wife slept hungry
37:34just to feed their guest.
37:37And this verse reflects that spirit.
37:39Another narration from Jabir radiyallahu an
37:42shows how this spirit appeared in daily life.
37:45The Ansar would divide their harvest into two parts.
37:50They would put more in one pile
37:52and less in the other.
37:54Then they would add leaves and branches
37:56to the smaller pile
37:57to make it look bigger
37:58and say to the Muhajirun,
38:00Choose whichever you want.
38:03The Muhajirun would choose the smaller pile,
38:06thinking it was less.
38:07And in this way,
38:08most of the harvest still went to them.
38:10And the verse ends with this powerful statement,
38:13Whoever is protected from the greed
38:15of their own ennafs,
38:16they are the ones who succeed.
38:19For the Muhajirun,
38:21Allah said,
38:22They are siddiqun.
38:23For the Ansar,
38:24a longer, deeper,
38:25more detailed description is given.
38:27It is as if Allah is opening their hearts
38:30and showing what is inside.
38:32No jealousy,
38:33no bitterness,
38:34no calculation.
38:36Only pure, deep love
38:38and preference for others.
38:40The Prophet Sallallahu Alaihi Wasallam
38:43loved the Ansar very much
38:45and often showed his gratitude.
38:47In his farewell sermon,
38:49he said,
38:50Love the Ansar
38:51because they are my shelter.
38:54Ahmad bin Hanbal Musnad 338
38:59For the Muhajirun,
39:01Allah said,
39:02Sadiqun.
39:02For the Ansar,
39:04the last word of the verse is,
39:06Muflihun,
39:07the successful,
39:09the ones who truly win,
39:10and the door to that success
39:12is inside.
39:14It is in overcoming the greed of the ennafs,
39:17in giving instead of holding,
39:19in stepping back
39:20and putting your brother forward.
39:22The Ansar opened that door
39:23and they walked through it.
39:26Asher Surah verses 11 and 12 say,
39:30Do you not see those who act with hypocrisy?
39:33They say to their disbelieving brothers
39:35from the people of the book,
39:36If you are expelled,
39:38we will surely go out with you.
39:40We will never obey anyone against you.
39:43And if you are fought,
39:44we will surely come to help you.
39:47But Allah is witness
39:48that they are truly liars.
39:50But if they are expelled,
39:52they will not go out with them.
39:54And if they are fought,
39:55they will not help them.
39:57And even if they try to help,
39:59they will turn their backs
40:00and run away.
40:01Then they themselves
40:02will not be helped.
40:04In the same city,
40:05in the same streets,
40:07maybe even praying
40:08in the same mosque,
40:09there were other people
40:10whose inside was rotten,
40:12the hypocrites.
40:13And Asher Surah exposes them
40:16through a real historical event.
40:18While Banu Nadir
40:20were being forced to leave Medina,
40:22another drama was happening
40:23behind the scenes.
40:24The leader of the hypocrites,
40:27Abdullah bin Ubay bin Salul,
40:29and his group
40:30secretly sent messages
40:31to Banu Nadir.
40:32The message was clear.
40:34Do not leave your place.
40:37We are with you
40:38with 2,000 men.
40:40Gatafan will come.
40:41Khuraiza will come.
40:43Count us behind you.
40:45These promises made Banu Nadir
40:48stronger in their decision
40:49to resist.
40:50Trusting these words,
40:52they challenged
40:52the Prophet Sallallahu Alaihi Wasallam.
40:55They declared
40:55they would not leave.
40:57They would fight.
40:58And the hypocrites,
40:59they were nowhere to be seen.
41:02No one came.
41:03No help arrived.
41:05While Banu Nadir
41:06waited inside their fortresses,
41:08the promised army
41:09disappeared like a ghost.
41:11And the Quran describes this scene
41:13not after it happened,
41:14but as if it is happening live.
41:16The use of present tense
41:18in these verses
41:19shows that hypocrisy
41:20is not limited to that time.
41:22It describes a living character,
41:25something that exists
41:26in every age and every place.
41:28It is the anatomy
41:29of double-faced behavior.
41:31At the same time,
41:33it is a sign
41:34that the Quran
41:35speaks about the unseen
41:37because it declared
41:38in advance
41:39that their promises
41:40would fail.
41:41And exactly that happened.
41:43The hypocrites
41:44called Banu Nadir
41:46brothers.
41:47The verse uses
41:48the word
41:49Ikhwan,
41:50meaning brothers.
41:51This shows
41:52that what connected them
41:53was their shared hostility
41:55toward Islam.
41:55Two different groups
41:57met in the same hatred,
41:59and this made them
42:00hidden brothers.
42:02Outwardly Muslim,
42:03inwardly enemies.
42:05Their promises
42:06had three parts.
42:07First,
42:07if you are expelled,
42:09we will leave with you.
42:10Second,
42:11we will not obey
42:12anyone against you.
42:14Third,
42:15if you are attacked,
42:16we will help you.
42:17And Allah refutes
42:19all three.
42:20The verse begins,
42:21If they are expelled,
42:23they will not go out
42:24with them.
42:25And it ends.
42:26Then they themselves
42:27will not be helped.
42:29This is not only a statement,
42:31it is the core tragedy
42:32of hypocrisy.
42:33The one who leaves
42:34others helpless
42:35will himself
42:36be left helpless.
42:38Relationships built
42:39on distrust
42:40collapse
42:41at the most critical moment.
42:43The hypocrites
42:43were both the cause
42:44and the victim
42:45of this collapse.
42:46The nature of a hypocrite
42:48is not only
42:49a religious problem,
42:50it is also
42:51a deep character problem.
42:52A hypocrite
42:53always calculates.
42:55Behind every word
42:56there is a hidden interest.
42:59Promises are not
43:00based on loyalty
43:01but on temporary benefit.
43:03And because of this,
43:04those promises
43:05disappear
43:06at the moment of test.
43:08Banu Nadir
43:09failed this test
43:10because they trusted
43:11the wrong things.
43:12They trusted their fortresses
43:14but Allah placed fear
43:16into their hearts.
43:17They trusted the promises
43:19of the hypocrites
43:20but the hypocrites
43:21did not come.
43:22Everything they trusted
43:23collapsed
43:24at the moment
43:25they needed it most.
43:27The Prophet
43:29said about the signs
43:30of hypocrisy,
43:32The signs of a hypocrite
43:33are three.
43:34When he speaks,
43:35he lies.
43:36When he makes a promise,
43:38he breaks it.
43:39And when he is trusted,
43:40he betrays.
43:41Bukhari Iman 24.
43:44When this hadith
43:45is placed next to
43:46verses 11 and 12,
43:48the picture becomes
43:49very clear.
43:50The promises given
43:51to Banu Nadir
43:52were lies.
43:53They said,
43:54We will come
43:55if you are expelled.
43:56But they did not come.
43:57A promise was made
43:59but it was not kept.
44:00This betrayal
44:01was not only
44:02against Banu Nadir
44:03but also against
44:04the trust of the whole
44:05Muslim community.
44:06And Allah declares
44:08his witness,
44:09Allah is witness
44:10that they are truly liars.
44:12Allah continues
44:14in the verses,
44:15The example of those Jews
44:17is like those
44:17who tasted the result
44:19of their actions
44:20a short time before them.
44:22And in the hereafter,
44:23a painful punishment
44:25awaits them.
44:26And the example
44:27of the hypocrites
44:28is like Shaitan.
44:29He says to the human,
44:31Disbelieve.
44:32But when the human
44:33disbelieves,
44:34he says,
44:35I am free from you.
44:36I have nothing
44:37to do with you.
44:38I fear Allah,
44:40the Lord of the worlds.
44:41And he leaves him.
44:43But the end of both
44:44is that they will be
44:45in the fire forever.
44:47That is the reward
44:48of the wrongdoers.
44:49The Quran is unique
44:51in turning abstract truths
44:54into clear scenes.
44:56It is not enough
44:56to state a rule.
44:58It must be shown.
44:59It is not enough
45:00to describe a character.
45:02It must be brought
45:03to life with examples.
45:04These verses
45:05do exactly that.
45:07There are two comparisons
45:08here.
45:09One from history,
45:10one from the oldest enemy.
45:12The fall of Banu Nadir
45:14should not have surprised them.
45:15Because they had already
45:16seen something similar
45:18with their own eyes
45:19in their own city.
45:20Scholars discussed
45:21who is meant by
45:23those who tasted punishment
45:25shortly before them.
45:26The first view,
45:28it refers to the disbelievers
45:30of Makkah defeated
45:31in the Battle of Badr.
45:33The leaders of Quraysh
45:34were defeated,
45:35killed,
45:36and captured.
45:37Banu Nadir saw this.
45:38They knew it.
45:39But they did not
45:41take a lesson.
45:42The second view,
45:43and stronger one,
45:44it refers to Banu Kainukah,
45:46the first Jewish tribe
45:48expelled from Medina.
45:50Just like Banu Nadir,
45:51they broke their agreement,
45:53resisted,
45:54and were expelled.
45:55And this happened
45:56before Banu Nadir,
45:58in the same city,
46:00in front of their eyes.
46:02So why did Banu Nadir
46:03follow the same path?
46:05Because taking a lesson
46:07is different from knowing.
46:08They knew what happened
46:09to Banu Kainukah,
46:10but they did not apply it.
46:12They did not turn knowledge
46:14into action.
46:15They did not connect
46:16the past to their future.
46:17That is why the earlier command
46:19becomes important again.
46:21Take a lesson,
46:22O people of understanding.
46:24To take a lesson means
46:25to move from one state
46:27to another.
46:28To build a bridge
46:29from past to future.
46:32Banu Nadir did not
46:33build that bridge.
46:34History repeats itself,
46:36but only for those
46:37who do not learn.
46:39The same betrayal,
46:40the same arrogance,
46:41the same false trust,
46:43and the same end.
46:45It is as if Banu Nadir thought,
46:47they fell because of their mistakes,
46:50but we are different.
46:51But they were not different.
46:53They made the same mistakes
46:55and reached the same result.
46:57And the verse does not stop
46:59at worldly punishment.
47:01In the hereafter,
47:02a painful punishment awaits them.
47:05This connects to the earlier message.
47:08What happens in this world
47:09is not the end.
47:11They were exiled.
47:12They went to Kaabar.
47:13They continued their lives.
47:15But the account was not closed.
47:18The real judgment
47:19is in the hereafter.
47:21Then comes the second comparison.
47:24The example of the hypocrites
47:26is like Shaitan.
47:28He says to the human,
47:29Disbelieve.
47:30But when the human disbelieves,
47:33he says,
47:33I am free from you,
47:35and leaves.
47:37To understand this,
47:38imagine the scene.
47:40The hypocrites went to Banu Nadir
47:42and said,
47:43Resist.
47:44We are with you.
47:45Fight.
47:45We will help you.
47:46This is just like Shaitan
47:48saying to a person,
47:50Disbelieve.
47:50I am with you.
47:52Banu Nadir trusted them
47:53and resisted.
47:55Then when the siege came,
47:57they looked around.
47:58The hypocrites were gone.
48:00In other verses of the Quran,
48:02the word Shaitan
48:03is sometimes used
48:04for people with evil traits.
48:06In the Battle of Badr,
48:07someone told Quraysh,
48:09No one can defeat you today.
48:12I am with you.
48:13And the Quran describes him
48:15as Shaitan.
48:17Historical sources confirm
48:18this was a human.
48:20So in this verse,
48:21the comparison works
48:22both literally and symbolically.
48:24The Prophet ï·º said,
48:27Shaitan flows through
48:29the son of Adam
48:30like blood flows in the veins.
48:33Bukhari, Itikaf 11.
48:35When this hadith is read together
48:36with this verse,
48:38a clear truth appears.
48:39The influence of Shaitan
48:41is not like an external attack.
48:44It works from inside.
48:46It whispers,
48:47suggests,
48:48and pushes.
48:49And the hypocrite works
48:51in the same way,
48:52quietly,
48:53from within,
48:54gaining trust.
48:55That is why this comparison
48:57is so accurate.
48:58The danger of the hypocrite,
49:00like the danger of Shaitan,
49:02is unseen,
49:03silent,
49:04but deeply damaging.
49:07Allah says in the next three verses,
49:10O you who believe,
49:12have taqwa of Allah
49:13and let every soul
49:14look at what it has prepared
49:16for tomorrow.
49:17Have taqwa of Allah,
49:19for Allah is fully aware
49:20of everything you do.
49:22And do not be like those
49:24who forgot Allah.
49:26So Allah made them
49:27forget themselves.
49:28They are the ones
49:29who have completely gone astray.
49:32The people of the fire
49:34and the people of paradise
49:36are not equal.
49:37The people of paradise
49:39are the ones
49:40who truly succeed.
49:42These verses
49:43are one of the strongest calls
49:44in the Quran.
49:46And they carry
49:46two very important points.
49:48Taqwa,
49:49it is mentioned twice
49:50in this verse.
49:51The command,
49:52have taqwa,
49:53is not just for emphasis.
49:55The first one
49:55is a call to obey Allah
49:57with love and commitment.
49:59The second one
49:59is a call to avoid
50:01what is forbidden
50:02and to continue
50:03in this state.
50:04One is the positive side,
50:06the other
50:07is the protective side,
50:08but both point
50:09to the same heart.
50:11The day of judgment
50:13is as close
50:13as tomorrow
50:14after today.
50:15That is why
50:16the verse calls us
50:17to prepare
50:18as if it will come tomorrow.
50:20The one who does not
50:22prepare for tomorrow
50:23will face surprise.
50:24The one who does not
50:26prepare for the hereafter
50:27will be unready
50:29on that day.
50:30In the sight of Allah,
50:31time is in two parts,
50:33today,
50:33which is this world,
50:35and tomorrow,
50:36which is the hereafter.
50:37This makes this life
50:38a preparation stage.
50:40What is planted today
50:41will be harvested tomorrow.
50:43What is invested today
50:45will return as profit or loss.
50:47And the verse says,
50:49every soul,
50:50not a group,
50:51but each person.
50:52Every human must face
50:53their own account.
50:54No one can carry
50:56the account of another.
50:57No one can depend
50:58on someone else's preparation.
51:00This is a personal call
51:02to self-accounting.
51:03This self-accounting
51:05is not only
51:05for the hereafter,
51:07but also for life
51:08in this world.
51:09A person should plan
51:11their life
51:11according to their purpose.
51:13And the verse
51:14also gives hope.
51:16No matter what mistakes
51:17you made before,
51:19look forward.
51:20Use your remaining time
51:22correctly.
51:23There is a beautiful narration
51:25showing how the companions
51:26lived this verse.
51:28Jarir bin Abdullah
51:29radiallahu anh said,
51:31One morning,
51:32while we were with
51:33the Prophet sallallahu alayhi wasallam,
51:35a group from
51:36the Mudar tribe came.
51:38They were in a very poor state,
51:40wearing torn clothes,
51:42almost without proper covering.
51:44When the Prophet saw them,
51:46his face changed.
51:48He went inside,
51:49then came out
51:50and called people
51:51to give charity.
51:52First one person gave,
51:54then another,
51:55until a pile was formed.
51:57Jarir said,
51:59I saw the face
52:00of the Prophet
52:00shine with joy
52:02like gold.
52:03And the verse
52:04he recited
52:05to encourage them was,
52:06Let every soul
52:07look at what it has
52:09prepared for tomorrow.
52:10One man gave charity
52:12to help the poor,
52:13and the Prophet smiled,
52:15because that man
52:16prepared something good
52:17for tomorrow.
52:19And do not be like
52:20those who forgot Allah,
52:22so Allah made them
52:23forget themselves.
52:25This verse shows
52:27a deep reality
52:28of human psychology.
52:29Forgetting Allah
52:30is not only
52:31stopping remembrance,
52:33it means losing awareness
52:34of being a servant of Allah,
52:36not caring about your duty to Him.
52:39And the result is surprising.
52:42Allah makes that person
52:43forget themselves.
52:45They forget who they really are,
52:47why they exist,
52:48and why they came
52:50to this world.
52:51There is a deep saying,
52:53Know yourself,
52:55and you will know your Lord.
52:57The one who does not know himself
52:59cannot know his Lord.
53:01Then the verse ends.
53:03They are the ones
53:04who have completely gone astray.
53:07Fasik people,
53:09those who cross the limits,
53:11who leave the path
53:12given to them.
53:12This word was used earlier
53:14in the surah
53:15for Banu Nadir.
53:17Now it is used
53:18for anyone
53:19who forgets Allah.
53:21This shows that going astray
53:22is not only betrayal
53:24like Banu Nadir.
53:26Removing Allah
53:27from the center of life,
53:29forgetting Him
53:30in daily life,
53:31this is also a form
53:32of going astray.
53:35If we had sent down
53:37this Quran upon a mountain,
53:39you would have seen it
53:40humbled and broken apart
53:42from the fear of Allah.
53:44And we give these examples
53:46to people
53:47so that they may think deeply
53:49and take a lesson.
53:50The previous three verses
53:52spoke to the believers.
53:54They called for taqwa.
53:55They asked for self-accounting.
53:57They warned about
53:58forgetting Allah.
53:59They declared that
54:00paradise and hell
54:01are not equal.
54:02And now verse 21 comes.
54:05Alone,
54:06with a completely
54:07different depth.
54:08This verse is a bridge
54:10that prepares the surah
54:11for a powerful ending.
54:12But this bridge itself
54:14is as heavy as a mountain.
54:16If we had sent down
54:17this Quran upon a mountain,
54:20if a mountain had awareness
54:22like a human,
54:23even that strong
54:25and firm mountain
54:26would bow with deep respect
54:28before the greatness
54:29and power of Allah.
54:31Not only that,
54:32it would break itself apart
54:34in submission.
54:35Here the verse shows
54:36a paradox.
54:37If the mountain had awareness,
54:40it would be shattered
54:41under the weight of the Quran.
54:43But the human,
54:44who has mind, awareness,
54:45and choice,
54:46often does not feel this.
54:48How is this possible?
54:50Because many people
54:51read the Quran by imitation.
54:53They read it the way
54:54they learned from their parents
54:56or surroundings.
54:57But truly receiving its reality
55:00is something else.
55:01Facing the real greatness
55:03of the Quran
55:04and the true power of Allah
55:06is something else.
55:08Those who truly face this
55:10are shaken deeply,
55:12like a mountain breaking apart.
55:15But most people are like a person
55:18touching a lion in the dark.
55:20If there were light,
55:21they would be terrified.
55:23Even a stone can fall
55:25from the fear of Allah.
55:26But a heart harder than stone
55:28does not move.
55:30This is a great tragedy.
55:32The Prophet sallallahu alayhi wa sallam
55:34described his deep connection
55:36with the Quran.
55:37When he prayed,
55:38he cried so much
55:40that a sound like boiling water
55:42came from his chest.
55:43Abu Dawud, Tatavu, 22
55:47Because when he listened to the Quran,
55:49he felt the weight of every word.
55:52His heart was open to it.
55:54And about the last three verses
55:56of Hashasura,
55:57the Prophet sallallahu alayhi wa sallam said,
56:00Whoever says three times
56:02in the morning,
56:03اوزو بالله
56:04السمي العالمي
56:06من الشيطان الرجيم
56:08Then reads the last three verses
56:11of Hashasura,
56:12Allah appoints 70,000 angels
56:15who make dua for him
56:16until evening.
56:18If he dies that day,
56:20he dies as a martyr.
56:21And whoever reads it in the evening
56:23will have the same reward.
56:25تيرمدي,
56:26تواب القرآن, 22
56:27These last three verses are,
56:30He is Allah.
56:31There is no God but Him.
56:33He knows the unseen and the seen.
56:36He is Ar-Rahman, Ar-Raheem.
56:39He is Allah.
56:40There is no God but Him.
56:42He is Al-Malik, Al-Quddus,
56:43As-Salam, Al-Mumin,
56:45Al-Muhaymin,
56:46Al-Aziz,
56:47Al-Jabbar,
56:48Al-Mutakabbir.
56:50Allah is far above
56:51whatever they associate with Him.
56:53He is Allah,
56:54the Creator,
56:55the Originator,
56:56the Shaper.
56:56To Him belong the most beautiful names.
57:00Whatever is in the heavens and the earth glorifies Him.
57:03He is Al-Aziz,
57:05Al-Hakim.
57:07From the beginning of the Surah,
57:09a long journey has been made.
57:11Everything explained in the Surah
57:13is answering one question.
57:15Who is doing all of this?
57:16Who placed fear in the hearts of Banu Nadir?
57:19Who exposed the lies of the hypocrites?
57:21Who saw the poverty of the Muhajirun
57:24and recorded the generosity of the Ansar?
57:27Who knows what is inside the hearts?
57:29The last three verses answer,
57:31It is Him.
57:32It is Allah.
57:33And He introduces Himself with His names.
57:36Because knowing Allah is not only saying,
57:39He exists.
57:40Knowing His names and attributes
57:42determines the depth of your relationship with Him.
57:45He is Allah.
57:47There is no God but Him.
57:49He knows the unseen and the seen.
57:51He is Ar-Rahman, Ar-Raheem.
57:55This verse begins with two main truths.
57:57First,
57:58La ilaha ila Allah.
58:00There is no God but Him.
58:02This is the core truth of the Quran.
58:04Second,
58:06He knows the unseen and the seen.
58:08He knows everything hidden and everything visible.
58:11He knew the secret messages of the hypocrites.
58:13He knew the plans of Banu Nadir behind their walls.
58:17He knew the joy in the heart of the Ansar
58:19when they slept hungry.
58:21He knew the hearts of the Muhajirun
58:23who left everything for His pleasure.
58:26This name is very important in the context of the Surah
58:29because the hypocrites were acting secretly.
58:32No one knew their messages,
58:35their plans,
58:35their intentions,
58:36but Allah knew,
58:39and He revealed it.
58:40Right after the verse that speaks about fear of Allah,
58:44the names of mercy come.
58:46This shows a balance.
58:47The same Allah who revealed a Quran
58:49that could break mountains
58:50is also Ar-Rahman and Ar-Raheem.
58:54He gives punishment,
58:55but He also gives mercy.
58:58He gives mercy.
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