Will Truth Always Win? What the Quraysh Never Understood

I want to listen to.

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Alhamdulillah. Continuing in the 68th chapter of Alam Allah subhanahu wa ta'ala says in the fifth verse which we discussed last night. Alhamdulillah You shall see and they shall see. This goes back to the original statement upon which this sentence is formed and upon which it's founded. The statement of Allah subhanahu wa'ta'ala. You, oh Muhammad, O messenger, are not in the least bit insane. And so he says, "Hence you shall see soon and they soon shall see." And so for this reason and because of this meaning some of the scholars of ali they give different titles to different when we use a word to connect two sentences and right or hence or hence. forth etc. This particular is referred to as Allah says in the sixth verse, you shall see and they too shall see and observe in no uncertain circumstances, in no uncertain terms which Which of you is the misguided? Which of you is the methun? Now notice he didn't say the word meon. It's almost this word is not even worth entertaining beyond what was said previously. He doesn't bring it up again. Subhanahu.

[Arabic recitation]

And so he uses the word instead in the Arabic language has two main meanings. Is to turn something away to hinder something. Something is off. And that as well is used with sometimes fat. And sometimes fat in the Arabic language means to burn something.

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Allah subhanahu wa ta'ala.

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Now these two words, these two meanings to turn something off or to burn something. Why do they have the same word that is used to describe both of them? Because they both share a similar meaning. And that is why Allah refers to crisis as a fitna. Why is it a fitna? It's almost putting a piece of metal into an oven to burn it, to bring out its true composits, to bring out its true colors. Right? When a person is enduring a fitna, it's like he's in a furnace. And how he behaves under those circumstances is what his true colors are. And so the fitna is what brings out a person's what? A person's true colors. That's why it's referred to as a fitna. But it's also referred to as a fitna because it can easily what? It can easily misguide a person. A person can easily step off of the path as a result of this fitna. And so Allah subhanahu wa ta'ala says, "You shall see soon." and they too shall see very soon which of you is truly the misguided one. He goes on to say he says indeed your Lord now notice the wording here. He didn't say you have to always notice that. He says indeed your lord. Who's he speaking to? The prophet Muhammad sallallah.aii wasallam. That means something. Indeed your lord. He is most acquainted and knowing of those who are misguided from his path. and he is most acquainted and knowing of those who are upon guidance. Your lord ascribing himself to the prophet Muhammad sallallahu alaihi wasallam and this is to mean that Allah subhanahu wa ta'ala it is not just any lord that is being described. No, it is Allah as described by Muhammad sallall.aii wasallam. It is Allah as obeyed by Muhammad. It is Allah as guided to by Muhammad sallall.aii wasallam. So he is his messenger. It is your lord. He then goes on to say, so notice the wording here. He says, "Indeed, your Lord, he is most acquainted and most knowing of those who have been misguided from his path. And he is most acquainted and knowledgeable of those who are guided." So do not obey those who disbelieve. They are the ones who disbelieve. Do not obey the disbelievers. What's that mean to us? So if I go to a doctor and he's not Muslim and he says, "Take this medicine here three times a day. Is it the command of Allah that I disobey him? Because right do not obey the disbelievers. The prophet wasallam when he left in his migration from Mecca to Medina he chose the most trustworthy and knowledgeable of guides. to take him. And , of course, this is a desert. It is very unforgiving. One slight mistake, you just miscalculate one well and the whole part is dead. That that's the danger of the desert. And that's why the Arabs referred to the desert as a.

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One who wins, right? They referred to the desert as a mafza, the place you go to win. Why are they calling it that? Because they are so afraid of the desert that they don't even want to speak badly about it. So they would refer to it as right trying to be optimistic with respect to the desert. It's a very unforgiving place, a harsh place, a dangerous place. And so who did he choose to guide him knowing this verse? He chose the most knowledgeable and discreet trustworthy guide because there was a contract on him. Whoever was to you know what they had tried was whoever successfully murdered the prophet sallall.aii wasallam would have such and such Right? And so whoever kills Muhammad for him is 100 she camels. You know what that means? 100 she camels that time. 100 she camels. In this time you would be a wealthy man. At that time you are zero to a multi-millionaire overnight. So that's the incentive. How many people were looking for him? Everyone. And so who did he choose to guide him? He chose a man that was not Muslim. He was not. And he never became Muslim actually, but he was trustworthy and he was competent. So we understand to mean we understand it to mean do not obey the disbelievers meaning in with respect to guidance and misguidance with respect to good and evil with respect to morality with respect to right and wrong with respectful with respect to lawful and unlawful. This is the position of Allah. The context is everything, right? The context tells us what's really meant by the sentence. So the sentence on its own don't obey any disbeliever. But the sentence in its proper context it comes to light to mean what? Do not obey the disbelievers in the disobedience of your Lord. He knows and he is acquainted and he most knows those who are guided and those who are misguided. So do not obey the disbelievers. And so this obedience here is with respect to two things. Number one, obedience to the of the disbeliever with respect to that which is the sole dominion of Allah and his messengers, right? knowledge of the unseen, good and evil, right and wrong, true and false, things about this life and the hereafter, that is the sole dominion of Allah and in anything that entails disobeying Allah subhanahu wa ta'ala. And that goes for a Muslim and a non-Muslim. There is no valid or binding obedience in the disobedience of Allah. there is no obedience to to the creation of Allah in if it entails the disobedience of Allah. Then we have a very very interesting verse. He says this is speaking about the he just mentioned. He said they wish they desire they they they would rather that you do what is called so that they can respond with Huh?

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This is important too. This is one of the most important lessons of the of the entire Quran. As a matter of fact, Albkar dedicated an entire chapter just to this topic. We have two things. We have.

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We've got two things here. which is mentioned here.

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Did you not understand?

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Is that a person sacrifice that a person compromised the truth for the sake of another. This is called mud. And when you hear the word for the sake of another, this can be a man and his wife. This can be an employee and his boss. This can be a man with his friend. This can be a parent with his child. Alm very dangerous. And that is that a person compromises the truth in order to please another other than Allah subhanahu wa ta'ala. This is called mud. Here Allah says they wish that you, oh prophet, would compromise so that they could compromise in reciprocity so that they could reciprocate your compromise. And there are many examples of this. One of their offers to the prophet sallall.aii Wasam was we will if you are desiring women we will bring you the finest women in all of the Arab peninsula. If it is money you desire we will make you the most wealthy amongst us. If it is if it is authority you are after, we will make you our king and put a crown on your head. Anything for you to stop this. And the prophet sallallah.aii wasallam refused. In some narrations, it's narrated that he said, "If the sun were in my right and the moon were placed in my left, I would not compromise a thing." The prophet sallallah.aii wasallam wanted the mushri to become Muslim. Why? To save them from the hellfire. Correct? Not so he could have a lot of followers. And so did he have a good cause? Yes, the best of causes. And so they came to him and said, "Listen, how about we make it 50/50? We'll worship your god for a year." And that includes the Hajj season, by the way. Okay? And you'll worship our gods for a year. We won't curse your god for a year. You won't curse our gods for a year. You know, 5050. We could all Hey, look. There's plenty room for all of us in the pond, okay? We could all get along. We could share. We could even share the Kaa if you want. Right? This is the compromise. And the prophet sallall.aii wasallam in the narrations considered this. He didn't have anything from Allah clear with respect to this. He did not agree but he was awaiting he was awaiting the command of Allah. And so you know it crossed his mind you know maybe if they worship Allah for an entire year it will take you know you know and maybe they on their own will slowly know become Muslim. And so Allah sent down the verses.

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Sometimes this is translated incorrectly. Somebody just say it.

[Arabic recitation]

Religion. So to you your religion to me my religion right one love you know one love you worship other than Allah I'll worship other than Allah we'll all get along just don't interfere leak. Could that be the meaning of the verse? To you, your religion and to me mine? No does not mean religion means what? No in the Quran has three meanings. Religion, judgment, and actions. Here it is. It is actions to you, your actions. You're going to have to pay for those actions. And to me, mine. not to you your religion and to me my religion. No, he does not affirm their religion. And so the point here is that they wish that you would compromise so that they would compromise. I will end with this. The question is as follows. Let's say a person wanted to be a king. He wanted to be he wanted authority. Okay. And so this person comes out and claims to be a messenger of Allah himself. And they come to him and they say, "Look, if you want authority, we will make you our official king." Okay? And then he agrees to that. How long is his kingship going to last? Can he can he ever come back after that? if they stop obeying him and he's no longer the king, can he go back to calling himself a messenger again? That's it. It's gone, buddy. You lost all of that because you compromised. When you compromise, it means that what you have is cheap. That's what it means. And so if our prophet were to compromise with the Quran, that means it's not worth it. That means our pleasure is worth more than his book that he claims came from Allah. So no, not even one hair, never, not one God, not one, nothing. This is what I call to. And I will not compromise not even 1% of that because as soon as he compromises 1% that automatically cheapens everything he is calling to because if it's worth compromising it's not worth anything. Subhanahu.

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