Transcript
This transcript was auto-generated using AI and may contain misspellings. nightly Qur'an program. So if you've had a chance to tune in on Monday night where we talked about Qur'anic parables, last night Qur'anic miracles. Tonight is more of a reflection session inshallah ta'ala. So I think each one of these nights offers us a chance to go deeper into the Qur'an and to think about how we can stay connected to it in numerous ways, especially in the aftermath of Ramadan. And alhamdulillah blessed to have once again Sheikh Abdullah Al-Duru. So we're bringing back the Qur'an 30 for 30 crew and our beloved Sheikh Yasser Fahmy as well inshallah ta'ala to reflect tonight. So inshallah ta'ala we're going to talk about something which obviously is very relevant to everything that's been happening but certainly not isolated to it because I think that what we see is that the concept of justice is intertwined with every one of our interactions, our individual interactions, our interactions with family, with society, with self. And the Qur'an has very beautiful discourse on the concept of justice and how it's comprehensive and fits all of our situations. So inshallah ta'ala I'm going to hand it off to Sheikh Abdullah to talk about the set of ayats that we are going to reflect on together tonight inshallah. Alhamdulillah I'm just glad to be here being on this platform with the illustrious Sheikh Moshiyukh to talk about this beautiful beautiful verse. And as we know the Qur'an is something that we as Muslims, masha'Allah, use as a, dare we even say manual, or a structure of life in which we turn to ultimately and primarily for sources of guidance because Allah being Al-Aleem, being that He knows all, He addresses everything that is needed for us. So that which is
not really mentioned in specific etc is based on His knowledge that is comprehensive and His wisdom that appropriates that knowledge. We want to talk about inshallah on the chapter of Ma'idah, the chapter of the table spread, where Allah subhanahu wa'ta'ala mentions in verse number eight, so we're in chapter number five verse number eight, where after mentioning the blessings that He gives to His creation, He talks about the concept of justice here where He says after I seek refuge with Allah from the accursed Satan, O you who believe, be firm in your stand for Allah, witnesses in justice. And let not a people's envy befall you for not being just. Be just, it is nearer to righteousness. So I'm going to mention this first portion of inshallah briefly because I want to capitalize on one particular thing. Firstly Allah subhanahu wa'ta'ala gives the general call to those of you that believe, which is a nida' ash-sharaf, that is a nida' a noble call to those. So those He's speaking to or the one that feels they're being addressed recognize that it is a noble position that you have this belief and this this want and desire to do what God wants you to do. So after that He says to be of those that stand stand out firmly for Allah and as just witnesses. Be those that stand out firmly for Allah as just witnesses. So you're standing out for Allah subhanahu wa'ta'ala in what way? In being a just witness. shuhada bil-qist, that qist is someone that is just because you could be standing out of witnessing something or to stand out in front of something but it is not for it has an ulterior motive behind it or it's to please human beings and that's where Allah subhanahu wa'ta'ala continues on the next portion which I really want to capitalize on where he says wa laa yajri mannakum shana'an qawmin ala al laa ta'dilu and do not let the enmity and hatred towards people cause you to avoid justice. al laa ta'dilu, i'dilu huwa aqrabu lit-taqwa. Then Allah says here do not let
the the criminalization laa yajri mannakum because yajri mannakum comes from jarama and we know the word mujrim or jareema means crime. A mujrim is a criminal so do not let people criminalize you because of their hatred or do not let your hatred of the people do an action that is unjust. So Allah here is addressing something that is so beautiful that even though he gave us the order in the beginning he knows your nature that you may be someone that may be altered or may be affected by your hatred towards a people or by the people's hatred towards you which could in result be your hatred towards them or your dislike towards them or your lack of care of their benefit. Allah says no you uphold the laws of Allah because every human beings has rights and everyone's right is someone else's responsibility so depending on your position that's where it's very important for you. As one of the subhanAllah, one of the kings of the Abbasid period he said he said al-adawah tuzilu al-adalah. That the enmity that we may have towards someone or a genus or class of people can relinquish justice and naturally we may lean towards a people or a group or a person or a thought but do not let that divert you from being just and that's what's so beautiful about this verse and he says be just for really that is closest to piety and Allah continues by saying wa taqallaha inna Allaha khabeerun bima ta'maloon and fear Allah for really Allah is well aware of what you do and that's the main reflection I wanted to capitalize on this verse was the second portion where Allah subhanahu wa ta'ala says do not let mankind's expectations or hatred or your
hatred or dislike towards them divert you from doing that which is right and that's what's very important of this verse because doing that which is right is an action of a just person. May Allah subhanahu wa ta'ala make us just and those of justice. So Sheikh Yasser what are your reflections on this verse in regards to you know this chapter 5 verse number 8. Bismillah alhamdulillah wa salatu wa salamu ala rasulillah Farkhallahu feekum Sheikh Abdullah and Sheikh Omar it's good to be with you guys again and may Allah subhanahu wa ta'ala allow that the blessings of Ramadan are still with us because mashallah Ramadan was full of nourishing beauty and blessings and rahmah so may Allah allow that rahmah to continue to descend upon us and all of you and your families. I wanted to think about this verse in the context of surah Ma'idah the broader context of when this surah was actually revealed and as most of the Mufassirun have noted that this is a late Madinah surah so there's a lot that had already happened and transpired in the Ummah of Muhammad salallahu alayhi wa sallam and the details of the Meccan and Medinan period and all the machinations of that that brings us and culminates into this surah which has a quality of finality. In this surah is arguably one of if not the last verses of the Quran which is al yawma akmaltu lakum dinakum that today I have perfected for you your religion wa atmamtu alaykum ni'mati and I have perfected and I have completed for you my favor my blessings upon you and the Jews of Medina told Sayyiduna Umma that if we were to have received a verse like this we would take this day as a day of Eid a day of celebration because there's a sense of serious there's a sense of completion a sense of perfection and and that's something brothers and sisters that I want us to seriously think about because there is so much that goes on in our day-to-day lives and past present and future and as Sheikh Abdullah was
indicating there are so many different forces that may come to impact or to inform how we are or what we are but Allah subhanahu wa ta'ala in this surah which has a very final quality he starts off in a very direct fashion as he's now like imagine Allah's now completing everything for us he's like okay pay attention yeah you had a dean of a man who over bill or code oh you who believe and that's us you know those who really strive to be in loving surrender to Allah subhanahu wa ta'ala fulfill your obligations and be loyal to your pact all right be loyal to your commitments that's a very direct order from Allah subhanahu wa ta'ala be mindful of who you are and be mindful of what your commitments are because I expect from you full and utter loyalty and this is I mean this is the final nail that's coming and Allah's I mean really after this a process I'm very shortly after he dies and and what's so profound about the this surah is the utter detailing that Allah subhanahu wa ta'ala puts out a lot specifies in in very specific detail what that pact actually looks like so he begins by telling us awful bill or code you know be committed or he let like when behemoth and I'm it just kind of comes a little bit out of left field Allah tells us I've made livestock you know what's lawful for you and so you may think like what is livestock have to do this is the aliyum a command to let them be in a comb this is the finality but then Allah ends the verse by saying in the law hi-yah who may you read Allah commands that which he wills so Allah's really grabbing is our attention here by telling listen there's a pact between you and I and I decree exactly what I decree as I decree it and that's what I want
you to be committed to so then Allah in verse 2 he starts to detail for us yeah you have a dean a manu let to handle Sha Allah Allah subhan Allah starts to talk about the sacred bonds and the sanctity that Allah places on this earth so he identifies sacred time shahid Allah well a shahran haram the sacred month the sacred offerings that Allah subhan Allah notes the animals and how you engage with them and there's a sanctity and a sacredness a quality of how you and when you can slaughter and not and then Allah subhan Allah says well I agree when I come Shannon Omen and so do come on in Masjid al-haram and don't let your anger towards those who deprived you or prevented you from the sacred house and tattoo that you ever transgress and this comes in a very particular context because imagine the companions they're coming back they didn't get to do the thing that they wanted to do which was Omra and now they have to go back and there's a sense of real pain and here they have a group of mushrik in coming to go going towards and now Allah is telling them you have a sacred pact you have it you have now a commitment ahad you can't break it so Allah subhan Wata'ala in the second verse is detailing he's detailing to us what sacredness looks like and what is expected to be preserved in time space people animal agreements etc and Allah subhan Allah comes in verse number three haram at a lake al-mayta what damaqa lahmul khanzeer Allah starts to detail for us the type of food we can consume what we can eat what we can't eat right and all of the details around that and he nestles within this verse a very specific indication he says a leona yes a lady in a couple of Indian economic
show him or show me today those who have rejected me they have full despair that of you and the Dean that you follow fella to show him don't fear them fear me imagine the the broader context of the nature of the human condition and the interaction between human beings and the push and pull in the battle of wills Allah saying today the discourse has been elevated officially fella to show whom or show me a leona a camel to like on the in a comb today I have perfected for you this religion right what a little like a moon Islam Adina and I am what I am content for you and what I seek for you as your path in your way is to be in loving surrender so then I continue they ask you well what is halal yes I don't like a mother who he let alone what is halal for us to eat so then Allah describes in detail what is halal to eat and then we continue or hilah lakum a play about everything that is play if that is good has been made lawful for you and the food of the people of the book and then a discussion around what type of relations can you have and who can you marry in the details of interactions between human being in the space of intimacy and the boundaries that have to be maintained in that reality very explicit detailing in the end of revelation about what the pact between us in a loss of how to look like all these need a atavar Rahman yeah you had a vena a mano in surah Maida there are 16 out of 89 in the Quran and each one of these 16 they stand out as a fundamental branch in a pillar of what the pact with Allah subhanahu wa'ta'ala looks like then Allah subhan to Allah in verse number 6 he takes another turn and he tells us yeah you are leading a man who is a criminal Salah fossil would you have a wide the echo you know this very explicit
detailing of Salah of making will do of how we make will do what we wash what we wipe if the case is that we don't have water what we do we make tammum etc etc etc and weaved into each one of these verses you'll notice something very explicit what the cool law la la come to school on what I'm always a loss indicating in weaving out these branches in these details be mindful of Allah don't forget of Allah don't forget about the Akhira la la come to school and what you Tim Allah subhan Allah says you know leads me a job man you read a lot of the agenda I make him in Haraj Allah does not want hardship well I can you read all you talk here a comb well I can you read all you talk here a comb what do you Tim mania metta who are they come Allah wants to purify us he wants to affirm our blessing so that you can be thankful and then as we're now going towards verse number eight Allah says in verse number seven was cool name at Allah he I like him when me so I'll go a levy was so come be and remember the blessing of Allah subhanahu wa'ta'ala upon you and the pledge with which you are bound to and that's a very affirmative powerful statement last thing don't ever forget in all of these details I'm expressing to you this is a tremendous blessing and a gift for you but don't ever forget that there is a me fat a levy where I thought of whom this is Allah has bound us to him in this me fat if cool Tom Sami an hour upon when you said we here and we obey that's our fundamental disposition of as believers to Allah subhanahu wa'ta'ala y'all ah we here and we obey and you see the vulnerability in that you see the surrender you see the humility in embodying that Carlos a man or a panna what the cool Allah reminds us again don't forget be reverent be mindful of me in the law how do you mean be that is so Lord Allah
knows what's in the chests and then verse number eight another need of a Rahman yeah you had a dina Amanu who knew call Wamina Lila you want to have any discourse in this life that has anything to do horizontally or vertically it's about how Wamina Lillahi shuha da a big fist it is being stess fast in our in our devotion our commitment to Allah as many of the ulama of tafsir have noted a well you have laboda and you Ra you Ra feel feel cone haqqullah the first right that always has to be negotiated and maintained in this life is the right of Allah subhana wa ta'ala our entire discourse of human rights is cushioned and enveloped within a discourse of divine right that's so integral brothers and sisters for us to to understand because what sort of Maida does it gives us as the ulama have indicated the maqasid of the Sharia throughout the hundred in roughly hundred twenty verses you'll see the detailing of the greater purposes of this Dean the preservation of life later on Allah will talk about the story of Kabir in Habib and that if you take one life it's as if you've taken all of humanity it talks you about the sanctity and this the the the Hive of the Apple of the intellect and what happens when you drink and why drinking is prohibited because it doesn't want to inhibit your mind it's a sacred reality so as you're preserving your intellect the preservation of wealth there's a discourse about what happens when you take money that's not yours there are precautions of that then there's a discourse around heaven little the protection of your honor and your dignity and what happens when you dishonor yourself by engaging in particular acts that are displeasing to Allah subhanahu wa ta'ala and then the discourse the heaven the lock of heaven and heaven man heaven walked right so
what happens when you take money that's not yours etc heaven the lock of heaven the heaven the nefs what else Moulana the five maqasas of the Sharia are late are laid out in the store now what I what I want to know before I transition to shake on when shall I think we're gonna have a little bit of a back and forth here is very often when we talk about the broader principles the virtues and the ideals we tend to at times turn them into these detached nebulous concepts as if they're not grounded in specificities and details and what a loss of Hannah Tana in this suit is telling us yes I desire for you these broad principles I want you to preserve life preserve intellect preserve religion preserve money preserve dignity these five principles but as my mashaikh would say one of my mashaikh would say no no no tabba do not be for a sharia that the expectations every single day of how we will commit ourselves how we will worship is found in the details so brothers and sisters when we look at these 16 meter at yeah you had a dina Amanu we see that the discourse around justice is one of 16 each one of these 16 they represent a fundamental branch of the tree of life the tree of spiritual life and that each one of these branches are attached to roots and this root is fundamentally grounded in a reality and that is the divine essence so no branch of these ever has life if it is not grounded and not attached to the root you know a branch will not start to bear fruits and have flowers if it's not connected to the root what happens if you break the branch off from the root which is the life force in the life source the branch dies and no longer gives fruits and no longer
produces flowers quite the contrary it can be broken off and used as a blunt object based on the subject you know I can just start to wield it as my subjectivity desires right and this is you know this is what I want us to be very thoughtful about because there's a lot of discourse today in the public sphere about all sorts of welfare and wellness for the individual what the moral imperative is what does it mean to be a person of rights and upholding virtue and justice and so on well what we introduce into this notion brothers and sisters is that for us it is firmly grounded in the divine reality we don't conceive of these realities in a secularized fashion detached of Allah subhanahu wa'ta'ala that our moral imperative and our values and our virtues are grounded in these details of yes how we eat how we wash how we pray how we marry when and what and what is sacred etc so I ask Allah subhanahu wa'ta'ala to help us to situate and that's really what I wanted to do to situate the broader context so that we don't break off these branches ever you know and and start to wield them in a way that may be devote devoid of the essence of why it was revealed in the first place I'm sure she's Omar even the light I will help bring this all together for us a comic one look exactly look at a bottle of a come I think that's a beautiful way of situating these loaded verses that again give us a lot to think about and the fact that they are revealed in a time of power for the prophets I said I mean first let's let's put that to the side that one of the beautiful qualities of our Messenger sallallahu alayhi was his consistency he lived in all sorts of situations political and social being persecuted you know and if you think about his the
way that his life unfolded slice them particularly as a prophet the prophets I said I'm knew what it was like to live as a persecuted minority under under a hostile majority in Mecca he gave instructions we see from the seerah how to live as a respected minority with a with a benevolent majority in Abyssinian Habesha and then the prophets I summon Medina we see a the prophets slice I'm in a position of power and having hostility from from Medina within Medina and then you see the prophets I saw them in a situation where he has power sub Allah honey was Salaam in an overwhelming sense right post fatah Mecca post the conquest of Mecca where there are always inevitable political vulnerabilities but here the prophets license really situated in a place of power and you know that suggestion that was that was made by a previous Pope quoting medieval scripture medieval passages that the prophets I some changed which is a commonist on a phobic narrative that the prophets I some changed his perspective and the way that he dealt with people in accordance with his power is so untrue and it's actually the opposite of the pharaonic tale that we have in the Quran right the prophets I some as he grew in power he grew in benevolence so the law I said I mean he demonstrated as a person in power the great virtues of justice and kindness that were not shown to him so the law already Salaam those things that were not afforded to him especially the people in Mecca who ran him out in his followers killed his family members so if there's anyone who could find a way to swerve around this you know then you know obviously and we know that that's not the case because when my aunt acquired in how I know what now I can you how he only acts in accordance with divine revelation and legislation so the law how do you a Salaam and so if there was an accusation to be leveled at him it's very difficult to level that accusation at him considering the way he conducted himself
some of the law are you Salaam I think it's profound that these verses are situated between you know Lila and then who are a couple of Takwa for Allah if you just focused on that part Lila it is for Allah and the prophets I some did not used to ask about the mechanics of his speech to be in a certain way he used to ask for a lot to give him coal and have the ability to speak the truth in times of hardship and in times of ease and times of power and in times of persecution and so it starts off with Lila it is all for Allah what he says so I sell him what he does it is all for Allah and so he's governed by that standard and that displays itself in terms of action through the branches of Takwa of God consciousness piety mindfulness of Allah and the limits of Allah subhana wa ta'ala so with it with it ending a deal who are probably the Takwa that is closer to piety and the prophets like some sort of Takwa hauna Takwa is in the heart it's concealed from everyone else but there are actions that reflect Takwa there are branches of this Takwa it's deep in the heart only seen by Allah the only thing that makes a person noble or not noble in the sight of Allah subhanaw taala signs value to us is Takwa right in a comic and the light at all come the most noble of you in the sight of God is the one who has the most Takwa right so it's inaccessible but the manifestation of that particularly with justice and I find it very beautiful I think if you look through the Quran and the Sunnah usually usually Takwa is associated with a position of strength right so showing Takwa with those that are under your care either as a ruler Takwa with your family right you know it's it's a constant theme but then on the other side of that when they attack a lot of a young child of a mother we are looking at hateful I asked that whoever's in a difficult situation but they don't allow their difficulties to excuse a departure from
Takwa Allah will make a way out for them and so people are generally swayed either due to an excess of power or you know being in a difficult situation where they can excuse themselves from Takwa so either in a place of power where they feel unchecked and so they can indulge the excess of Takwa and who's going to check them in this life right or in a situation where it's excusable because you know who has Takwa or you know who abides by standards when they're under difficulty right so Takwa is that governance right that governs the believer in power and under persecution in a position of family community individual it's always Takwa right even the verses of Ghad al-Basr of lowering the gaze before Allah gives the laws of modesty there is Takwa if a person has Takwa then they will govern themselves by that no matter what laws exist to govern the exterior the interior will keep them governed and the laws will lend themselves towards Takwa what is easiest for people to be able to abide by Takwa but if a person lacks Takwa then they will simply use the exterior even perfect laws they will use them to work mischief right and to do evil things and access to the nafs access to the self where it should have been Lillah and if it was Lillah then it would be befitting to what Allah Subhanahu wa ta'ala has revealed in the first place so we ask Allah Subhanahu wa ta'ala for Takwa and Qawwal Haqq Takwa in situations of power in situations of perseverance in hardship and ease in all of our affairs individual family and community affairs Takwa right that mindfulness of Allah Subhanahu
wa ta'ala governs everything in our lives yeah yeah no Mashallah no Alhamdulillah I think it's it's that's uh again you know and that's one of the general as SubhanAllah as Sheikh Yasser was mentioning uh from the Maqasid the Islamic objectives of the Sharia you know I think the one that was just how you know when I define Sharia a lot of times to people you know a lot of times people think that Sharia is just a whole bunch of rules right especially with you know you find our young generation uh it's just a whole bunch of rules and do's and don'ts but if we look at it from a different perspective we think of it's of it as guidelines with objectives you know and the one that knows everything and his knowledge is infinite and perfect he sets those guidelines with ultimate objectives so when we look at for instance Qawwal and all these rules and you know these bylaws or guidelines if you will it has an ultimate objective that goes beyond our sometimes beyond our understanding because our current situation as you mentioned Sheikh Omar we may be in a position of weakness or in a weak state physically mentally uh emotionally spiritually but the Taqwa is what will pull you through and that's why you know SubhanAllah when you look at numerous verses in the Quran we see that Taqwa is the goal you know that when Allah is mentioning Hajj for really those that magnify the shair the signs of Allah and this is in the context of the chapter of Hajj for really this is Taqwa of the heart this is you know mindfulness of the heart when last month Allah talks about Ramadan as we all know that fasting has been prescribed upon you as it was the nations before you perhaps you will be of those that are mindful so again you know you both alluded to it beautifully how Taqwa is consistently
mentioned in all of the verses almost that we just mentioned in complement to this verse of justice and that's why SubhanAllah again going back to the human nature as Sheikh Yasser Mashallah just you know the I I'm be honest when he was talking about the verses I was thinking of like a a movie because he was like from scene to scene it was a subject matter the Quran is beautiful man just the subject matter a subject matter you know talking about you know wudu and then going back to all that the ni'ma and then the the mithaq how to be a person of integrity how to fulfill your word and all of that and ultimately the word and the the the ahad that you have with Allah meaning that that mithaq and that agreement that you have with Allah when you said we hear and we obey but on top of all of that you know he gives a superlative form to show that there is a process within all of this you may make a mistake and he's well aware of those trials and tests that you may have from the enmity of that enmity that you may have towards people we're human but do your best and that's why you know SubhanAllah looking at these verses it just reminds you that Allah has something set for you it's just up for you up to you to try your best and that's what I really like about contextualizing it. SubhanAllah it's it's it's actually very profound and beautiful that that's how you ended your comments because I was thinking as you were speaking the redemptive quality of this religion and how in verse number three the verse where Allah Subhanu wa ta'ala is telling us about the completion of the religion he actually ends that verse by saying here Allah Subhanu wa ta'ala is saying in the context of the completion of the religion and
our commitment to it and our struggle to commit but if any of you are forced by circumstances to do that which is forbidden or to eat from that which was forbidden with no intention of really committing evil it was it was a moment of anger or worry or sadness or fear or hunger or pain and God is the most forgiving and most merciful and that beautiful redemptive quality of this sacred tradition that what I really hope for all of us as we're trying to negotiate the day-to-day of our lives because it's not easy I mean we're out there today the circumstances are increasingly challenging you're seeing all these memes about 2020 with people bruised up and beat up and you know just completely exhausted but you know Allah tells us in surat al-anfal oh you who believe from the nidahat of ar-rahman oh you yeah you are why don't you respond to the call of Allah Subhanu wa ta'ala and his messenger when Allah calls us to that which brings us life brothers and sisters when we think about life and we think about upholding the true virtues and morals and ideals in this world that bring life you know we there's such a discourse about rights and really committing ourselves to the human condition and and being there for ourselves and for people and fighting for rights and so on and I mean these are as slogans they're very much rooted in our sacred tradition but if they are not layered contextualized beautified and grounded in what both Sheikh Omar and Sheikh Abdullah were talking about the emphasis of taqwa then it becomes detached and it loses its life you know when we're talking every day about how am I going to thrive in this world what Allah is telling us in surat Ma'idah it's in the details it's in it's in how you wake up how you wash yourself how you pray how you conduct the relationships you maintain how you're going to maintain the sanctity of the
people in the places and the things around you how you're going to honor them and protect them because Allah, Allah, Allah, Allah, Allah you know and he's embedded in every single essence in every single reality so I don't want us to ever become so overwhelmed by the discourse because the discourse in the public sphere is overwhelming on social media in on in the media and there's a lot of framing and defining for us these virtues and what they look like ours and inshallah our contribution and and Sheikh Omar did a beautiful job by illustrating this with Malcolm X but what he interjected and brought into that space was was theology was spirituality and we we don't want to have these conversations publicly and we don't want to be on the forefront if we are not channeling the depth of our theology the depth of our spirituality which is ultimately what brings life it's those branches each one of them the justice branch the the relationships branch the food branch the you know all the branches that for them to be fruit bearing and to be nourishing to oxygenate to process carbon monoxide they have to be connected to the root because if they're not and they're broken off then they can actually become a hurtful blunt object that takes away life and doesn't bring nourishing life you know one thing uh zak malak on such beautiful reflections when you talk about the redemptive quality one of the miracles of the quran is that if the historical circumstances are not made clear there is absolutely no switch in tone throughout the quran which highlights that it's a singular author and it's allah subhanahu wa ta'ala right who's the
author of this book you don't see a tone of uh of shifting because of shifting circumstances unless it's speaking to the particularities of that incident and one of the miracles of that miracle is that the theme of redemption is present even after the greatest injustices are committed against self or against society so surat al-buruj where people are gathered and thrown into a burning fire a ditch of fire and allah even there says if they don't repent right so allah calls people even in the midst of the greatest injustice to say look you can come back you can come back so that redemptive quality is there throughout everything and i think one of the beauties of that as well is that wrong even the most hated person on this earth allah does not wrong the most rebellious transgressor allah does not wrong fir'aun right right oh my servants i have made oppression haram for myself forbidden for myself and i made it forbidden between you so do not wrong one another so the most that a person will get on the day of judgment is perfect justice so when allah says do not let your hatred of a people everything that they may have done to you or said to you or whatever it is in your personal life your family life your community life societal do not let your hatred of them cause you to swerve from justice allah does not wrong even the greatest fadjish the greatest transgressor though allah has ultimate authority and ultimate right allah does not subject anyone beyond perfect justice so subhanallah what
allah calls us to allah subhanahu wa ta'ala even his absolute authority and power and that's why when we connect ourselves to allah subhanahu wa ta'ala then we start to become ibadullah we start to become ibadullah right that that servants of the most merciful i connected to those attributes of allah subhanahu wa ta'ala and everything that we do in life so i don't know if anyone has a quick 30 second one minute both of you want to interject something that was beautiful i really benefited from your reflections may i ask allah to allow our hearts to always be enlivened by the quran to be inspired by the quran to be motivated by the quran to be nourished by the quran this is you know this is the book of life it's the book of healing it's the book of guidance it's the book of clarity and may allah allow this book to always be with us and we never leave it for a second especially especially when times get really difficult and really tight may the quran be there to unlock all of the difficulties and all the challenges you had opened out of you subhanallah i think um and that was the point right we we planned you know this this season of uh keeping connected with the quran seeing that we were developing as a community around the quran uh this past ramadan probably in ways that we have not in previous ramadans and um i think now more than ever i know there's a lot of hurt out there rightful hurt out there uh now more than ever uh you know it's it's important for us not to compromise or sacrifice our daily recitation our reflection and so inshallah ta'ala you know we'll continue every night inshallah monday through friday with a different element of the quran and hope you all will continue and don't forsake your own reflecting and recitation on the quran may allah make us people of quran
so please tune in inshallah tomorrow uh to the yakin platforms yakin canada hosting themes of the quran and then friday um inshallah ta'ala we'll have uh healing verses of the quran uh with sister najwa this friday and every every week we'll have a different guest there inshallah we appreciate you joining us uh shaykh yasser this week uh shaykh abdullah as always quran and din and is that what it was we appreciate you and this was very needed for all of us so inshallah we'll see you all uh over the course of the weeks to come
Welcome back!
Bookmark content
Download resources easily
Manage your donations
Track your spiritual growth
1 items
1 items
1 items
25 items
50 items
9 items
