Qur'an 30 for 30 | Season 3
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Juz' 28 with Ust. Justin Parrott | Qur'an 30 for 30 Season 3
In the twenty-eighth episode of this Ramadan series, Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest, Ustadh Justin Parrott, explore gems from the twenty-eighth Juz’ of the Holy Quran.
Download the new eBook "Qur’an 30for30: Seerah Edition" here.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Back to Qur'an 30 for 30 everyone. Bismillah walhamdulillah wa salatu wasalam wa rasulullah wa ala alihi wa sahbihi wa man walah. We pray that you've been having a blessed end to this blessed month bid'ah ta'ala and you've been going strong in these last few nights. May Allah subhana wa ta'ala write down Laylatul Qadr for us all. Allahumma ameen. And in that process inshaAllah ta'ala I want to remind you all bid'ah ta'ala to please consider making a donation to Yaqeen as well as the many other wonderful efforts and organizations that are out there. Alhamdulillah wa ala alba'i wa ameen. As we get to the end of this it's kind of sad because obviously we bond so much and there's so much that happens in these blessed days and not just our connection to Allah subhana wa ta'ala but our connection to each other and inshaAllah we're going to continue this work beyond Ramadan. I know that many of you tune in only in Ramadan. Bid'ah ta'ala you can join us for the many many programs and wonderful content that will be coming out inshaAllah ta'ala afterwards. But I know Shaykh Abdullah, I mean Shaykh Abdullah you're really not looking forward to not having to be with me on a daily basis right? Really not looking forward to not having to be with you. Let me process that. Process it. I'm just thinking about, I wanted to tell you yesterday when I think sister, Dr. Jinnan she mentioned the du'a of Nuh. Anni maghlubun fantasir. I wanted to kind of give you the advice to remember that du'a on Saturday inshaAllah. Ooh. Yeah. Alright. When we play ping pong just remember that one inshaAllah. MashaAllah. That'll be hard to. Ya Aziz. That's all I can say man. Every time I, it's true. Alhamdulillah. We have with us and we're so happy to have Alhamdulillah Ustaz Justin once again. MashaAllah the nur is bursting through the camera. Like we were just talking about this when it came on.
Ramadan freshness is there and Alhamdulillah we always enjoy your company Shaykh Justin. And Alhamdulillah the work, Names of Allah series, so many other works Alhamdulillah that you've done. And biddenillah ta'ala I'm sure we'll continue to do inshaAllah ta'ala. We've got some upcoming work. But how are you Ustaz Justin? Alhamdulillah. Very good. Very good to see you both and very good to be here. And you know, MashaAllah you guys are looking good. It's good to see you. It's good to be here. Alhamdulillah. So I've got a, I don't know what to call him at this point. Shaykh Omar Hussein retired dad joke. So this is, this is, I'm going to see which one of you guys can get this one first. Alright. So what do you call a meal from the moon? That's what we'll do. What do you call a meal from the moon? This one, if you think about it, you could actually get it. Let's see who gets it first. We got the vocals version of the jeopardy song in the background. What do you call a meal from the moon? I'm thinking about something with cheese related. Cheese. Okay. Because we got Ramadan, moon, Eid. Alhamdulillah you're trying man. Yeah. See if they get it in the live chat too. Someone probably Googled it at this point. A meal from the moon. A satellite dish. Ah. My kids would like that one. There you go. Don't call it a dad joke. Call it a ustad Justin joke. Yeah. Call it a yaqeen joke. We do clean humor on Quran 34. This is clean humor. Alhamdulillah. What's the second one? That's it. That's a satellite dish. At least you get two. No. One. One thing. Two. Both of you had a chance to get it. Maybe tomorrow. Maybe tomorrow. Maybe you get it tomorrow. InshaAllah.
InshaAllah. We are on Juz 28. So we will continue. InshaAllah. And we ask Allah for tawfiq. As we get into these last few ajza' , you know, subhanAllah, I was looking through and you could really take any one of these surahs. And that is not an exaggeration. Any one of these surahs is very, very rich with the themes of the hereafter and things that we can prepare ourselves with and just the reality of it all. And in fact, the names of the surahs, and this is actually very significant to show you sort of where we are right now in the order of the Quran as we get into these last few chapters, that even some of the names of the surahs are named after the day of judgment. And they're different names of the day of judgment or scenes from the day of judgment that show up. And so the one that I wanted to talk about was the one that I think people probably know the least about. You know, when you hear al-qiyamah or al-haqqa or al-waqi'ah, these names are more common, right? The reality and the day of judgment, resurrection, yawm al-deen, the day of al-deen. And here you have al-taghabun, surah al-taghabun. And I don't think many people know the meaning of the word taghabun. So you come across it and perhaps, you know, sort of skim through it. But I wanted to talk about and actually talk about it through an ayah, verse nine. yawma yajma'ukum liyawm al-jama' So Allah Azawajal actually names the day of judgment two things in the single verse, which is verse nine of surah taghabun. So the day that He will gather you, liyawm al-jama' So the day of the gathering. So He will gather you for the day of the gathering. And then Allah Subh'anaHu Wa Ta-A'la says, dhalika yawm al-taghabun And that is the day of al-taghabun. And He goes on to say, subhanahu wa ta'ala, wa may yu'min binahi wa ya'min saliha
yukaffir anhu sayyiatihi wa yudkhirhu jannatin tajreem min tahtiha al-anhaq khalidina fiha abada dhalika alfawzun azeem And that is the day that Allah Subh'anaHu Wa Ta-A'la, for those who believe in Him and who have done good deeds, He will expiate all of their sins and He will admit them into gardens under which rivers flow to stay there forever. Okay, khalidina fiha abada, eternity upon eternity. And that is true success. Now, the latter part of this verse actually lends itself to the meaning of what taghabun is. The fact that Allah Subh'anaHu Wa Ta-A'la says that you go into the day of judgment with your sins, and not only are you rewarded despite your sins, the sins are expiated. Okay, the sins are expiated. And in fact, we know that for the believers and for the righteous, the sins can actually become good deeds if a person repented for them. And so you have sins that are no longer a burden and become even part of the embellishment. And Allah Azawajal enters you into gardens, and not only does He enter you into any jannah, Allah Subh'anaHu Wa Ta-A'la enters you into gardens under which rivers flow. And this is not a temporary transaction. Whereas everything in this dunya is temporary, everything in the akhira of reward is permanent. And for some people, punishment is permanent as well. So a temporary struggle for a permanent reward that is completely, that completely outdoes anything that would have been a reward for you in this life. And so Allah Subh'anaHu Wa Ta-A'la says that is the great success, that is the ultimate triumph. Now taghabun means the day of mutual gain and loss. Taghabun means the day of mutual gain and loss. So it is when a transaction happens in which one person gains far more than the other.
And so sometimes that is in regards to the seller and the buyer. And usually in fact this is where this term is used, where the buyer gets a steal or the seller takes advantage of the buyer. So it's also a word that's used in regards to fraud. The point is that there is a huge discrepancy between the gain and the loss that is taking place in a singular transaction. And so when it comes to yawm al-jam'a, the day of the great gathering, of course the scholars mention that that is the day that Allah Subh'anaHu Wa Ta-A'la will summiya bi thalik li anahu yujma'u feehi al-awwaloona wa al-akhiroona fee sa'eedin wahid. It's the day of gathering because Allah gathers the entirety of His creation. So everyone is gaining something, the beginning and the end. The first and the last of all of Allah's creation are gathered in one place on that day. And all of them will either gain or lose. And so on the day that the Prophet Sallallahu Alaihi Wasallam is rewarded, Fir'aun is punished. And so you think about the discrepancy there. Adam and Iblis on that day, that's where reward and punishment takes place. So it's the day of great gathering and it's the day of mutual gain and mutual loss. And as Muqatid, Rahimahullah, he said, laa ghabna a'adhamu min an yudkhala haa ula'i ilal jannah wa yudhhaba bi ula'ika ilal naaf There is no greater discrepancy, mutual loss and gain, than when this group of people enter into paradise and this group of people enter into the fire. Ibn Ashur, Rahimahullah, said, walghabnu an yu'thal ba'i thamanan limabia'ihi doona haqqi qeematihi allati yu'awwidhu biha mithla So he says that, you know, again, you think of the seller and the buyer.
Usually you've got a buyer that is being taken advantage of or a seller that is being taken advantage of. The point is, is that you have these these discrepancies that take place. And on the day of judgment, this is where the Mufassirun talk about all of these discrepancies. Right. So for one, the just the very entrance of people into paradise, some into paradise and some into the fire is a great discrepancy, mutual gain and mutual loss. But on top of that, some of the other ahadith, you know, one of them, which which SubhanAllah is really very meaningful if you think about right now, the people of paradise taking the share of the people of hellfire in paradise, had they made it to paradise. What I mean by that is that the Prophet Sallallahu Alaihi Wasallam mentioned that we all have a residence in both destinations right now with our name on it. And you just think about that, SubhanAllah, you have a residence with your name on it. And there will be people that will enter into paradise and they will see residences, extra shares of paradise that were allotted to people that didn't make it to paradise. May Allah Subhanahu wa ta'ala make us from Ahlul Jammah. Allahumma Ameen. So they take not just the share that they had for them, but they take the share of those others that didn't make it to paradise as well. Think about that, Taghabun, right? That that mutual gain and mutual loss. You know, when the houses of people, the residences, the palaces of people that would have made it to paradise or could have made it to paradise and had these palaces, they had their names on it. That's how Allah Subhanahu wa ta'ala facilitated it for them. But they did not take advantage of the situation. And as a result, others took their residences. And some of the scholars also mentioned this is the day of compensation, right? Al-Jazaa. And so and I'll end with this, whether it is in regards to trading with good deeds with Allah Subhanahu wa ta'ala or trading sin for punishment, right?
Mutual gain and loss, like what you put into this dunya and what you get in the hereafter is is a great discrepancy, right? And so those who are being punished would realize this was not worth it. My sin was definitely not worth it. And those who did good deeds would say this is way more than what I expected. Right? And so there is a discrepancy there. And finally, the zalim and the mazlum, the one who wronged the other. You know, imagine how dumb you feel. And I'm going to use the word how dumb you feel on a day of judgment, how how bad you feel on the day of judgment when you realize you lost Jannah over a tweet. You know, you lost Jannah over a Facebook post, over an Instagram post, over a WhatsApp message. You wronged someone and somehow you lose out on your reward. And when your measan is emptying out, when the scroll is emptying out, when you're losing your good deeds, may Allah protect us and not make us from of zalim, those that harm, those that transgress. I mean, subhanAllah, that is great mutual gain and loss. The one whose whose whose scrolls are filling up with the good deeds that were given to them due to backbiting and gossip and slander and harm. And the one whose good deeds are being depleted because of the harm that they did to others. So yawm al taghabun, may Allah subhanahu wa ta'ala make us amongst those that benefit greatly on that day and that are on the side of great gain, not on the side of great loss. Allahumma ameen. InshaAllah ta'ala, Sheikh Abdullah will hand it over to you. JazakumAllahu khayran. Bismillah wa salatu wa salamu ala rasool Allah wa ala alihi wa sahbihi wa man wala amma ba'du. You mentioned the people that do great harm to themselves and sometimes they do harm to the ummah. Well, the chapter that I want to cover is a chapter that is titled for those groups of people that their intention was to do harm to the ummah and acted as though they were Muslim.
It's the chapter of al-munafiqoon where Allah subhanahu wa ta'ala talks about these hypocrites. This is munafiqoon is termed as hypocrite and munafiqoon comes from nafq. A nafq is like a tunnel that is under the ground and it's used with that word particular because it's something that you may see a part of it, but you don't know where it's headed and it's hidden for lack of better words. So the munafiq, the hypocrite in the West, we might understand it as someone that doesn't do what they say or says what they don't do. But in Islam, it's a little more of a technical meaning. It's hiding disbelief in the heart and you're acting as though you believe. And the motivation behind that were different amongst the people in al-Madinah. The munafiqoon were people that were started in al-Madinah when the Prophet salallahu alayhi wa sallam entered al-Madinah. And then there was jealousy from an individual which started to spread this movement of nifaq, of hypocrisy, of saying that we're Muslim, but in actuality in their hearts is jealousy, envy, hatred towards Islam and Muslims. So they ultimately want to see it fall. So when Allah Subh'anaHu Wa Ta-A'la, throughout the Quran, when He calls the Muslims and the mu'min, He calls them to separate themselves from the people that do not have the same belief in their heart towards Allah Subh'anaHu Wa Ta-A'la. Whether they are the people that say that we believe that Jesus is God or Uzair bin Allah, Uzair is the son of Allah, or those that say that they're Muslim but in their hearts is no Islam whatsoever, voluntarily disbelieving in Allah because there is an ulterior motive. Allah Subh'anaHu Wa Ta-A'la gives certain characteristics of them and the Prophet salallahu alayhi wa sallam was actually disclosed on who they were and he disclosed it to Hudhaifa bin Yaman. He was the only companion that knew who the hypocrites were and the Prophet salallahu alayhi wa sallam was disclosed that.
So here in this chapter of Al-Munafiqun, Allah Subh'anaHu Wa Ta-A'la does it again by warning the believers to distance themselves and not to be associated or to avoid certain actions or certain beliefs or certain practices, if you will, that resemble those of the hypocrites. Allah Subh'anaHu Wa Ta-A'la says in verse number nine, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالَكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ وَمَنْ يَفْعَلْ ذَلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ Allah Subh'anaHu Wa Ta-A'la says, O you who believe, let not your wealth nor your children divert you from the remembrance of Allah. And whoever does that, then they are surely of the losers. So this is firstly understanding that if Allah is prohibiting the Muslims from taking this action or to be diverted by these two ayats, these two objects on this earth, know that the hypocrites are the ones that indulge in this in the wrong way. So when Allah Subh'anaHu Wa Ta-A'la is saying, do not let your children or your money nor your children divert you from the remembrance of Allah. So here Allah Subh'anaHu Wa Ta-A'la is what some would call a nefi, is negating the diversion or the allowance of these things to divert you, which leaves a further responsibility for those who are addressed, the believers. Therefore, being not just a negation, but rather being a prohibition to where Allah Subh'anaHu Wa Ta-A'la is saying, لا تُلْحِكُمْ, don't let these objects divert you from the remembrance of Allah. And the verb that is used here is الْهَا يُلْهِي, and many of us may know this from the chapter of التكاثر. الْهَا كُمْ تَكَاثُرْ حَتَّى زُلْتُمُ الْمَقَابِرِ الْهَا is to be distracted. That's where we get the word لهو from.
لهو is frivolous speech. So to be distracted from the things that matter most. So when Allah Subh'anaHu Wa Ta-A'la is saying here, don't allow your children and money to distract you, your money and your wealth and your children to divert you from the remembrance of Allah. Very interesting. When reading this we say, okay, our children, this is a blessing of Allah. And the money that I've obtained and I've studied, and I've obtained this money in halal way, this is a blessing from Allah. This could even be an answer to my duas to where Allah knows that I will use this in a beneficial way. That is what is important. When we look at the Ahkam of the Shari'ah, the halal and the haram of things, if you will, it deals with the af'al al-mukallafeen. It deals with the actions of the responsible person or party. So water can be permissible for you and it can be impermissible. Right now, if I was to take a glass of water, the water in itself is really not impermissible. It's what I do with the water that is impermissible. Drinking it during Ramadan, during the daytime, impermissible. The water in itself wasn't. So when we look at the Deen of Islam, it's what deals with the actions of the believer. So when talking about children, this is an ayah of Allah. It's what Allah Subh'anaHu Wa Ta-A'la, ar-razaq, al-wahhab, He has bestowed this child upon me, He has given me and provided me with these children or child, and also money. This is another manifestation of Allah being ar-razaq, how do I use the money. So when the scholars talk about do not allow these two things to divert you from the remembrance of Allah, whether you're gathering it in abundance and it's causing you to forget Allah Subh'anaHu Wa Ta-A'la, or you're trying to figure out ways how to even obtain it and it causes you to divert, and it diverts you from the remembrance of Allah, whether it is in an impermissible way, such as money, or you're trying to gather it too much, takathur, to where you leave off your prayers.
You leave off praying because you're looking at your balance sheet from prayers to prayer, right? Or you are trying to scheme a way to obtain this money. Or your children, you don't wake your children up for salah. So for instance, we see in the last 10 days of Ramadan, beautiful hadith, it's on Aisha radiAllahu anha, and she said when the 10 nights would enter, the Prophet Sallallahu Alaihi Wasallam would do three things. Ahya al-layl, wa aqad ahla wa shadda mi'zara. He would live in his night, and he would wake his family, and he would tighten his garment. The second one I want to capitalize on, he would wake his family up, children included. You want them to feel that these last 10 nights are a special moment throughout the year. That it's something special. And that's when doing that, you're not allowing what you may say, well they're too small, they're too this, they're too that. My love for them can cause me to be diverted from what the one that loves them more than me, and them even of themselves, instructs them to do. So do not allow the money nor the children to divert you from the remembrance of Allah Subhanahu Wa Ta'ala. And dhikr Allah. Dhikr is aam, it's general. It is a remembrance of Allah from your tongue. So when you're after your salah and you say SubhanAllah, and have your children say SubhanAllah, explain what SubhanAllah means, the names and attributes of Allah, what that means, rather than letting them go into the room and go play Minecraft while you're making dhikr of Allah Subhanahu Wa Ta'ala. You say, you know they don't understand. No, it's continuous, passive, passively teaching your children about Allah Subhanahu Wa Ta'ala, to where other things can divert you from what is better for them. And then also Allah Subhanahu Wa Ta'ala says the dhikr of Allah, also within your actions. Let them see you praying. Have them come with you in the room and see you praying. Ask them if they pray. You know, these things are very important and it's continuous, and that's what is highly desired by the Deen of Islam, is for us to be consistent on the actions, even if they were
a little, as Aisha mentioned about the Prophet Sallallahu Alaihi Wasallam. Then Allah concludes and says, and whoever does that, then they are from the losers. وَمَن يَفْعَلْ ذَلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ And whoever does that by allowing these things to occupy them, and therefore neglecting the remembrance of Allah Subhanahu Wa Ta'ala, then they are abdi khasirun. Interesting here, and I'll mention this now, in Allah says, أُولَٰئِكَ هُمُ الْخَاسِرُونَ We already know, أُولَٰئِكَ means them or they. We already know that the context is about those people that are diverted from their money and their children. But then he says, أُولَٰئِكَ and whoever does that, then they are. Some scholars mention Allah repeated they to show the emphasis of this group of people that are diverted by these two things. And all, by the way, these two things are primarily the ones that we cherish the most, our money and our children, because they even have a connection. نَحْنُ نَعْزُقُكُمُ إِيَّاهُمْ Right, Allah Subhanahu Wa Ta'ala talks about do not be neglectful or, you know, bury your children or try to eliminate your children because you feel that you will not be able to provide for them. So the provisions with the children and money go hand in hand and it can occupy us from remembering Allah Subhanahu Wa Ta'ala and the dhikr of Allah Subhanahu Wa Ta'ala. And when we do that, we will be of the خَاسِرُونَ Allah mentions this, they are the خَاسِرُونَ to show emphasis that this is the worst kind of loss because it is taking on the characteristics of the مُنَافِقِين, of the hypocrites. So may Allah Subhanahu Wa Ta'ala make us of those that understand the greatness of his blessings but do not allow the blessings to be a means of a curse for us at the same time and that is with remembering Allah Subhanahu Wa Ta'ala and reminding those around us about Allah Subhanahu Wa Ta'ala, the deen of Islam and how this can liberate us and further replenish our souls. BarakAllahu feekum. JazakAllah khair. So we're talking about the trade-off, right? The hypocrites will realize the trade-off and that is the greatest loss. May Allah Subhanahu Wa Ta'ala protect us.
Allahumma ameen. Justin, please, bismillah. Take it from here. Okay, building off the themes that you guys just mentioned, bismillahirrahmanirrahim, alhamdulillahil rabbil alameen, wa salatu wa salamu ala Muhammadin wa ala ahlihi wa ashabihi ajma'in. So I was thinking about this Juz 28 and I was going back to when I was memorizing this Juz some time ago and there's really one verse in this whole Juz that sticks out to me and I wanted to talk about it today. So this verse is in Surat al-Hashr and it's about the Sahaba, it's about the companions and their relationship and their relationship with each other and the state of their hearts and what that can teach us. So Allah Subhanahu Wa Ta'ala says in this surah, Those who were settled in the city and accepted faith before them, meaning the Ansar, they love those who emigrated to them, meaning the Muhajirun, people who came from Mecca. So the people in Medina love the people who came to Mecca, were forced out of Mecca and came to Medina and they helped them. That's why they're called the Ansar, the helpers. And they do not find any want in their hearts for what the emigrants were given. So there's a story that one of the Ansar, you know, they needed help, the Muhajirun, they didn't have, you know, they left everything behind, their homes, their wealth, everything, they then settled in a new city and a new climate and they needed help. And so they were given some wealth and then also Allah Subhanahu Wa Ta'ala praised them for their hijrah, for their act.
And so the Ansar who helped them, they didn't have any envy towards the Muhajirun. For example, Abu Bakr, may Allah be pleased with him, you know, he was the best of the companions and they did not envy him and they did not envy any of the Muhajirun, right? And so they didn't have this jealousy, they had this spirit of brotherhood. And they loved them, the Ansar and the Muhajirun, they loved each other, they loved the people who came to Medina and this was a new type of relationship, this is a new type of love, right? So the love that the people of Arabia had before Islam and what they were accustomed to, this natural type of love, a tribal type of love, love for the sake of some worldly gain, you know, things like that, this isn't the type of love that Allah Subhanahu Wa Ta'ala is talking about, Allah is talking about love for the sake of Allah, love for the sake of Iman, this is a new type of relationship, right? And this is the brotherhood of Islam and it's not just brotherhood, it's fellowship because it includes men and women, we are brothers and sisters in Islam, right? So they didn't have any envy towards the Muhajirun, right? And this is the state of brotherhood, this is the model of brotherhood and fellowship that we need to follow. And then, this is a key part of the verse, then Allah Subhanahu Wa Ta'ala says about the Ansar, Allah says, then rather they give them, the immigrants, preference over themselves even though they were in need, even though they were in privation and in poverty, right? So what this verse here establishes is the virtue of Al-Ithar, Al-Ithar, which means
altruism or selflessness, right? So not only did they love the Muhajirun, but they gave preference to them and there's stories in the text here about how the Ansar, they, you know, when the Muhajirun came, they only had family, they only had food for their family and so then they gave that food to the Muhajirun and then they were not able to eat that night. So they gave preference to the Muhajirun over themselves, right? And they fed them and then they didn't get to eat, right? And so that is the virtue of altruism, right? Al-Ithar, giving preference to the benefit of your brothers and sisters in Islam over your own self, right? And then the scholars defined altruism as the Nihaya of brotherhood, right? It's like the end or the top of brotherhood, like peak brotherhood, peak fellowship. That's what it is to give preference to your brothers and sisters in Islam over yourself, right? Because normally as brothers and sisters in Islam, we should love for each other what we love for ourselves. We treat each other as we want to be treated and when you love for others as you love for yourself, I talk about this a lot, you're loving them the same as you would love yourself. That's equality, right? And that's a key component of brotherhood. But al-Ithar is a step above that, right? It's actually giving preference to others, right? You would love for others to be benefited more than you would love it for your own self, right? So that's a very high level, right? And that's the model that Allah Subh'anaHu Wa Ta-A'la, in the example that he is giving to us in this verse. And then Allah Subh'anaHu Wa Ta-A'la says, وَمَن يُوقَى شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ And whoever is protected from the greediness of his own soul, those will be the successful, right? And so shuh is greed, right? It's the opposite of al-Ithar. It's the opposite of altruism and
selflessness, right? If you're greedy, you want to benefit yourself more than others, right? You would rather eat and other people go hungry. That's greed, right? And so as believers in Islam, brothers and sisters in Islam, we have to control that part within us. That's our appetite, right? That's a natural part that's within us. And that's something that we have to control, right? And the more you give in charity, the easier it will become for you, right? So you have to practice this, right? You don't just acquire this trait without any effort, right? So doing good things for your brothers and sisters in Islam before the benefit reaches you, benefiting others before you benefit yourself, that's the model of brotherhood and fellowship in Islam, right? So I want to end here on Surah al-Hashr. Just about the surah in general is I really like to listen to this surah recited by Shaykh Saleh al-Bukhartir. He's one of the reciters I listen to. And if you go to the end of the surah, then the whole surah has lessons and is important and we should study it and listen to it. But if you go to the end, there's these verses about Allah's names, right? And it mentions many of Allah's names. Al-Malak al-Quddus, al-Salam al-Mu'min, al-Muhyammin al-Aziz, al-Jabbar al-Mutakabbir. All of these names of Allah Subhanahu wa ta'ala. Lahul Asma'ul Husna. He has the most beautiful names, right? Yusabihulahu ma fee al-samawati wal-ardi wa huwa al-Aziz wal-Hakeem. Everything in the heavens and the earth glorifies Him and He's the Almighty and the Wise, right? These verses are so beautiful. So I just want to encourage all of you out there to listen to these verses, right? They're mashallah, like they just will move your heart, right?
And even if you can't memorize this surah, memorize just these like last three, four verses that mention Allah Subhanahu wa ta'ala's names. So much benefit to that just knowing even one of the names of Allah Subhanahu wa ta'ala, all these mentioned. And so this surah ends just this really strong, powerful, beautiful way. And I just encourage you all to go listen to that and to read it and study it and reflect. Subhanakum Allahumma wa bihamdak. I'll end there. Alhamdulillah rabbil alameen. Wasalatu wasalamu ala Muhammadin wa ala alihi wa sahbihi ajmain. Jazakumullahu khair. I think it's really beautiful because you look at the description of traits and the description of the day and then two groups of people that represent the opposite reaction. And yesterday's session we talked about the names of Allah. We had Dr. Dinan, so it's not a lot of Husna, and you just mentioned these beautiful verses that indeed, you know, contain these beautiful names. And then we also spoke about the concept of being sabiqoon. And the sabiqoon were people who had nothing to gain of this world and everything to lose of this world, but saw the reward of the hereafter as imminent and as more important. And so they rushed towards persecution because they were rushing towards paradise. The ansar, who were the opposite of the hypocrites, the hypocrites in Medina, of course, are trying to hoard and don't want to accept the Prophet salallahu alaihi wasalam and Islam with the consequences of it. So they'll use Islam when it's beneficial, but they'll reject it when it's beneficial as well, all from a worldly standpoint. Whereas the ansar, what did they say subhanAllah when they went to meet the Prophet salallahu alaihi wasalam and they asked the Prophet salallahu alaihi wasalam, they said, we're going to go through this and we're going to go through that and we're going to suffer and broken alliances and battle and all types of threats and warnings. And what do we get in return? He said, Jannah
salallahu alaihi wasalam, he said paradise. And they said, Rabi hal-bayya, that's a profitable transaction. Zaliki yawm at-taghabun. So imagine the ansar showing up on a taghabun, right? And all of those ansar that opened up their homes and now the homes they're getting in paradise, all the food they shared, and now the sustenance they're getting in paradise, all the suffering, and now the ease in paradise. And taghabun, think about the ansar of Medina versus the ibn Ubayy ibn Saruz of Medina and the hypocrites of Medina. Think about the sabiqoon of Mecca versus the Abu Jahz and Abu Lahabs of Mecca, right? And that taghabun, that splitting of the gain and loss, subhanAllah. So JazakumAllah khayran. I think both of you subhanAllah covered those groups very beautifully. Any further thoughts, any last reflections, inshallah, from either of you? Shaykh Justin. Alhamdulillah. I'll be honest, I've struggled with memorizing this jizz like a while back. But I really grew to love it, right? And specifically this surah, surah al-Hashr, like this is probably my favorite surah in the whole jizz. And it just grew on me, right? So if you're out there and you're memorizing Quran, it's very difficult for you. You get the double reward. You get the reward for memorizing it and then the extra reward of that extra difficulty that you get. So just to keep at it and Allah subhanahu wa ta'ala will place this love of the Quran in your heart when the verses, the meanings of the verses are opened up for you and you understand it and you recite it and it's so beautiful, mashallah, listen to the reciter. This is my experience with this jizz and this surah in particular. So
this is my last reflection, I guess, on this jizz. Alhamdulillah. May Allah love you by your love of the Quran. May Allah subhanahu wa ta'ala ease your day by your love of that surah. Sheikh Abdullah, any last reflection? No, no, it's kind of unrelated but related. Just for people to tune into the resources for Laylatul Qadr that Yaqeen provides, mashallah, some nice, very nice infographics that you can share with people. Just press a button and share it and it'll benefit a lot of people on, you know, some of the benefits of Laylatul Qadr and, you know, even from a knowledge perspective of what are some of the opinions and then also, you know, kind of explaining the chapter of Laylatul Qadr as well. So take advantage of that. Go on the website and check out the different products that are there and just ta'awwun ala bir wa taqwa, assisting in good and righteousness, inshallah. Take advantage of it. JazakAllah khair, Sheikh Abdullah. BarakAllahu khaykum. It's good to be with you both. InshaAllah ta'ala we will see you all tomorrow. A dry cough is in right now. InshaAllah we'll see you all tomorrow. JazakAllah khairan.
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