Qur'an 30 for 30 | Season 4
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Juz 3: Dr. Tahir Wyatt | Remembering Resurrection, Maintaining Faith
In the third juz, we come across the profound verses at the end of Surat al-Baqarah and begin Surat Al Imran, and in the transition of these chapters are many lessons to reflect on. Join Dr. Omar Suleiman and Sh. Abdullah Oduro, along with Dr. Tahir Wyatt, to delve into resurrection, certainty, obedience, the story of Ibrahim (as), and more.
Download our FREE eBook “Qur’an 30for30: Judgment Day Edition”.
0:00 - Intro
4:16 - Sh. Abdullah reflects/The reality of resurrection
15:50 - Dr. Tahir reflects/The end of Surat al-Baqarah
26:06 - Dr. Omar reflects/Between Baqarah and Ale-Imran
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh everyone. Welcome back to Qur'an 30 for 30. Alhamdulillah wa salatu was salamu ala rasulullah wa ala alihi wa sahbihi wa man wala. We have Alhamdulillah Rabbil Alameen, Yaqeen's finest, West Philadelphia's finest, Medina's finest, and Dr. Tahiruwayat, Hafidhullah Ta'ala with us today. MashaAllah, you know a clip went viral last year, Shaykh. I don't know if you knew that or not. Because you're not on social media, but there was a clip. I heard about it. You heard about it. Okay, just making sure you heard about it. But in full seriousness, subhanAllah, we were in Umrah together, the three of us, a week ago. We were in Medina together a week ago, subhanAllah, sitting together. And I ask Allah subhanAllah to join us all in the best of places on this earth, in the best of deeds until we have the best of eternities, in the best companionship. In the best of times, Ya Rabbil Alameen. SubhanAllah, it's really beautiful to be able to come back together and to speak and to reflect on the Quran together. The advices that I got from Shaykh Tahir have formed basically all my khawater for Ramadan. So I'm like good just from Umrah, mashaAllah. And Shaykh Tahir, Shaykh Abdullah missed Umrah so much, he tried to bring back the Kaaba. He put it on the wall behind him. This is the new setup all of a sudden. He's on a roll today, man. Shaykh Abdullah, you're going to get us started. You said you wanted the privilege of introducing him. Of course, of course. So Shaykh Tahir, you're from West Philadelphia, is that correct? Yes. Okay. I think you'll probably be able to answer this question, most likely, inshaAllah. You can call it the hot seat, the cold seat. I know it's cold in Philadelphia.
All I can say is it feels like a setup. That's all I'm saying. This is a segue. How would you find Will Smith in the snow? Oh, he just hit me with a dad joke. So true story. You want me to tell you how? No. From the Fresh Prince. So listen, I know you wanted to get me on that one, but we have a security guard here at the Masjid who tells dad jokes for a living, mashaAllah. My man. I got to be honest. And that's one of the ones that he reruns every two months. So I memorized that one, mashaAllah. What's the answer, Shaykh? What's the answer? I said it. I said it. You know him from the Fresh Prince. But, you know, it's a play on words. The footprints in the snow. Okay. The Fresh Prince. Got it. All right. The Fresh Prince. I'm still a little foggy from all of that. I was about to say, maybe you can renew the wudu. The Fresh Prince. There you go. There you go. I got it. Okay. All right. Shaykh Abdullah, he didn't have proper Tajweed on. Oh, no. He's a jellyfish. This was a good dad joke that was used even in Philadelphia. Yes. It's used here. I'm in West Philadelphia right now, by the way. It's not just that I'm from West Philadelphia. Well, look, if it gets rough in West Philadelphia, I believe you have an uncle that lives here, suburbs in Texas. Judge. Oh, what's his name? Not, not, not. We've got we've got like, honestly speaking, we were reflecting before starting today.
We've got, I think, a really special episode with the night tonight reflecting on this powerful Jews, which is the first transition you're going to see from a surah to a surah at Baqarah to Ali Imran. And inshallah, Shaykh Abdullah will actually start us off tonight at the night time. Fadl, Shaykh Abdullah. Jazakum Allah khayran. Bismillah wa salatu wa salamu ala rasool Allah wa ala alihi wa sahbihi wa man wala amma ba'du. As we know, the theme of this year, mashallah, tabarakallah, fourth season is the Quranic worldview and how we view ourselves. And what Allah Subhanahu wa ta'ala says in regards to that and how we should live our lives, fulfilling our ultimate purpose of worshipping him, subhana. There is one fundamental milestone of our religion, which is believing in the fact that we will be resurrected, that all of us will go back to Allah Subhanahu wa ta'ala. As Allah Subhanahu wa ta'ala mentions that as he has created us in the beginning, nu'idu wa'dan alayna, that he will return us to him, inshallah. And it's a promise from him. So understanding that there will be a day that all of us will return back, return to Allah Subhanahu wa ta'ala, should cause the Muslim to think and to ponder, number one, on what they are doing in this life. And that number two, it is temporary. But within this life, remembering the day of resurrection, remembering that there will be a day that you will go back to him, should serve as a motivation, a reminder, and a motivation for you to follow the sharia, to do the best that you can. And this is what differentiates the person that believes in the one God, Allah Subhanahu wa ta'ala, believing in the message of the Quran, which motivates them to follow the deen of Islam. This is why it's important as well as the Muslim, when they take advice or listen to someone, that that individual has those same general interests in mind and at hand. Because sometimes we may be motivated by those that don't have that in the back of their mind, their subconscious mind, and hopefully in their conscious mind,
that they will go to Allah Subhanahu wa ta'ala, they're going to return to him, and they will be asked about their deeds. This is why Allah has brought the sharia, the deen of Islam, as a form of nourishment of the fitrah. Literally, sharia means that which is water channels that come to a water hole, which further nourishes the individual. Being that when one practices this faith, they understand the reality of life, the purpose of life, therefore living out the Quranic worldview. This is what happened with Ibrahim Alaihissalam in the chapter of Baqarah, when Allah Subhanahu wa ta'ala gives the introduction. When Ibrahim was in a, dare we say, a debate with the, who some scholars say was Nimrud, when Allah Subhanahu wa ta'ala says, Do you not see the one that Haj Ibrahim, that tried to argue or dispute with Ibrahim, concerning his Lord, that Allah gave him the mulk, the kingship. And Nimrud was known to be a king at that time, was said to be a king at that time. But what happened was, Allah Subhanahu wa ta'ala mentioned Ibrahim, said to him, Ith qala Ibrahimu rabbiyalladhi yuhyi wa umeet, qala ana uhyi wa umeet. Ibrahim said to him, that my Lord is the one that gives life and causes death. But then Nimrud said, ana uhyi wa umeet, that I am the one that gives life and causes death. Now there's many understandings in regards to this, but I wanted to use this as an introduction to show the thabat of Ibrahim in his Lord. That Allah Subhanahu wa ta'ala is the one that causes life, brings all, every single thing into life, gives it life, and also causes it to leave this earth, causes it to die, including human beings and otherwise. This is important because when we look at other verses, the couple of verses that follow, where Ibrahim alayhi salam,
after speaking with Nimrud and Allah Subhanahu wa ta'ala blessed him, Ibrahim alayhi salam, to overpower Nimrud, with the arguments that Allah Subhanahu wa ta'ala is able to come with the sun, yatibi shams minal mashriqi, faqtibiha minal maghrib. He told him, okay, if you are such the one that can bring things to life and cause them to die, Allah Subhanahu wa ta'ala is the one that causes the sun to come from the east, you cause the sun to come from the west, fabuhita allathee kafar. And the ones that disbelieved, Nimrud, were overpowered, and they lost in that particular debate. But two verses later, Allah Subhanahu wa ta'ala talks about Ibrahim, and a question that Ibrahim asks, and this may happen with all of us. Where Ibrahim alayhi salam, Allah Subhanahu wa ta'ala says, aftaAAudh billahi minash shaitanir rajim, wa ithqala Ibrahimu rabbi alini kaifa tuhyi almawta? Ibrahim asked Allah Subhanahu wa ta'ala, Allah says, and when Ibrahim said, or mentioned when Ibrahim said, oh my Lord, show me how you bring the dead to life. Allah Subhanahu wa ta'ala mentions this verse, and it's important for us to know that Ibrahim, he believed in the qadiya, and he also believed in the kafiyya, that he believed in the qadiya, he believed in the situation that Allah Subhanahu wa ta'ala, without a doubt, brings, brought us into this earth and takes us away. It's important for us to know that everything in this life, what we see are manifestations of the creation of Allah Subhanahu wa ta'ala. Being that Allah is al khaliq, al razik, al mudabbir, he is the creator, he is a sustainer and maintainer, within all of that, Allah Subhanahu wa ta'ala can cause it to stop at any moment. And that is why he is the ultimate repository, he is the source of all of these things. Therefore, he is the one that brings things into existence and takes it out of existence. So when Ibrahim asked him, he was asking because he just wanted to know.
It wasn't, oh Allah, I don't believe, show me, therefore I may believe. As we mentioned in the earlier verse, this is why we use that as an introduction to show that he believed that Allah Subhanahu wa ta'ala is in control of everything. And that Allah Subhanahu wa ta'ala is the one that has power over everything and has ultimate influence over all of his creation because he is the creator. So he said, kaifa tuhi al mawta? He asked him, kaifa tuhi al mawta? Asking this question is similar to what Musa Alayhi Salaam asked, bi arani anzur ilayk? When Moses asked, oh Allah, show me, I want to see you. Qala lantarani? Allah said, you will never see me. But this curiosity and this shouk, if you will, this desire to see their Lord, the one that they know brought them into existence and gave them this magnificent risalah, this message. Ibrahim Alayhi Salaam asked this question, not expressing any sort of doubt. It was more of him wanting to move from the ilm al yaqeen to ayn al yaqeen. As we know, the scholars mention there's three types of certainty, of yaqeen. That of having knowledge of certainty, which inshallah all of us have now with Islam and even with this story. We have the knowledge that we are certain that this took place. And this yaqeen is very important in regards to the Quran. But Ibrahim wanted to move from ilm al yaqeen to ayn al yaqeen. He wanted to see. He wanted to see this. How Allah Subhanahu wa ta'ala brings the dead to life, brings the life to the dead. Allah Subhanahu wa ta'ala further says after that, awalam tu'min, will you not further believe? This is not to show that Ibrahim does not believe or that Allah Subhanahu wa ta'ala is not showing that he didn't believe and he needs this as a condition to believe. Ibrahim further says, qala bala walaakin liyatuma'inna qalbi. And this is important. Ibrahim says, no, Allah, of course I believe. Bala, of course I believe, but I want my heart to feel at ease. Not to show that his heart was not at ease because he did not see Allah Subhanahu wa ta'ala.
But this is a very important principle in regards to the Quranic worldview and the Islamic worldview. As they say, ziyadatul ad-dilla tazidu ittumitnaan. The more proofs that you have in anything in life, it will increase the ease in your heart. We were just in Umrah, for example. Have any of you, when you went to Umrah, you stood on Jabal al Rumah. And you stand on the mountain of the archers, the one, the 40 that came down. When someone is telling you this story and you're standing on the mountain, it increases your shouk, it increases that desire, therefore bringing more ease and tranquility with the whole story of the battle of Uhud. It doesn't mean that you didn't believe in it before. You had full certainty in it. When Allah Subhanahu wa ta'ala talks about, ittastaghithuna rabbakum fastajabalakum anni mumiddukum bi alfin minal malaa'ikati murdifeen. Allah Subhanahu wa ta'ala talks about when you implored and called out to your Lord, and He answered your call, and He sent the angels, 1,000 of them, one after the other. Allah does not have to mention that He sent angels. We ultimately know that Allah Subhanahu wa ta'ala is going to help. But He does that to bring ease to the heart. Allah Subhanahu wa ta'ala concludes here, showing and proving to all of us that He is able to bring the dead to life, and vice versa. When He says, when He orders Ibrahim Alaihissalam, qala fakhud arbaatan minat tayri fasurhunna ilayka thumma ja'ala ala kulli jabalin minhum juz'an Allah Subhanahu wa ta'ala says, take four different birds and hold them, surhunna. And what's interesting here, when Allah said four, we don't want to go into why He said four and didn't say 16. Some scholars mention that He mentioned four different types of birds to show that this can happen with all birds, rather all of creation. Fasurhunna ilayka, ya'ani idh mumha ilayk, hold them close so you can encounter and see how they are, because what is about to happen, there will be no other excuse.
Thumma ja'ala ala kulli jabalin minhum juz'an, and take them, slaughter these birds, and take these pieces and put them on different mountains. Then Allah Subhanahu wa ta'ala says, thumma ja'ala, He says, thumma idh umna yateenaka sa'ya, then summon them, those pieces that are on the mountains, summon them. Yateenaka sa'ya, they will come back to you. Some scholars say flying, because that is their way of sa'ya, that is their way of hastiness, that they will come back to you. Wa'nam anna Allaha, azizun hakeem, and know that Allah is the Almighty, the All-Wise. As some scholars say when it comes to al-izzah, la raada liman arad, that there is nothing that will take him away or deny Allah Subhanahu wa ta'ala from what he wants. This is important, brothers and sisters, when looking at what is called the ba'ath and the resurrection, that it is a pillar of our faith. And the Quranic worldview hones in on this, particularly around eight verses in the Quran that speak about the importance that we will go back to Him. Inna lillahi wa inna ilayhi raji'oon, that verily we are for Allah, and to Him we will return. And this should serve as a motivation in Ramadan and outside of Ramadan for us to ponder and think of what are we doing this life, doing in this life, because we don't know when we will return to Allah Subhanahu wa ta'ala. BarakAllahu feekum. JazakAllah khair, Sheikh Abdullah. SubhanAllah, powerful points, I think SubhanAllah what you mentioned, especially of, like many Isra'il, no matter what Allah showed them, they were still going to disbelieve because the hearts were twisted, right? Whereas the prophets and the righteous were going to believe and do exactly as they are commanded. But this is a gift from Allah Subhanahu wa ta'ala. And so, as you mentioned, Allah Azawajal giving Ibrahim A.S. this gift is like when he gave the angels in bed that, as the scholars mentioned, Allah could have done so without sending the angels.
Allah Azawajal could have simply wiped away the army, but to give them that reinforcement, to give them that tranquility, that strength, was a gift from Allah Subhanahu wa ta'ala. JazakAllah khair, Sheikh. Beautiful reflection. Sheikh Tahir, tifadhal bittur. Alhamdulillah wa salatu wa salamu ala Rasulullah wa ala alihi wa sahbihi wa min wala ma ba'd. Those points were really important and I'd like to transition, as Sheikh Omar mentioned at the very beginning, that we're transitioning from Surat al-Baqarah into Surat Ali Imran. And the end of Surat al-Baqarah is extremely profound. Those last two ayahs, the Prophet A.S. said, man qara'a bi al-ayatayn fi akhiri surat al-Baqarah fi laylatin kafatah. Whoever reads the last two ayahs from Surat al-Baqarah in a night, then they will suffice him. Scholars have different interpretations of what it means that they will suffice him. Ibn al-Qayyim mentioned that they will protect him from every evil that would harm him. And so we think about these last ayahs from Surat al-Baqarah. They begin, these last two ayahs, the Sheikh al-Islam ibn Taymiyyah, he actually has a section in his fatawa dedicated to the tafsir of these two ayahs. And it's rather lengthy, I mean, to the tune of 20 pages or so. And he mentions that they are a summary of the entirety of Surat al-Baqarah. They begin with the articles of faith, just as we find in the beginning of Surat al-Baqarah and also in the middle of Surat al-Baqarah. And so Allah Azzawajal is in fact mentioning and bearing witness that not only does the Prophet Sallallahu Alaihi Wasallam believe in Allah, believe in the angels, believe in the books and believe in the messengers, but also the believers.
The mu'minoon, those who are following the Prophet Sallallahu Alaihi Wasallam, they also believe in these articles of faith. The articles of faith are not just something that a person can say is enough to have in their heart. Those articles are going to manifest in a person's actions. And this is where we get, wa qalu sami'na wa ata'na. So the believers, this is their attitude towards the commands of Allah Subh'anaHu Wa Ta-A'la to his injunctions in general, is that they say we hear, that is that we understand what is being said, that we are complying with what is being said, wa qalu sami'na wa ata'na, and we also obey. So we understood the command and we obey the command of Allah Subh'anaHu Wa Ta-A'la. That is obviously easier said than done. Our human frailty dictates that we're going to have some shortcomings. What is our attitude towards those shortcomings that we have in fulfilling our iman and fulfilling the commands of Allah Subh'anaHu Wa Ta-A'la? It's ufranak, right? Your Lord, or afwan, your forgiveness, our Lord, right? Ufranak Rabbana wa ilayka al-maseer, and then acknowledging that we are going to return to Allah Subh'anaHu Wa Ta-A'la and we're going to be held accountable for the things that we have failed to do in terms of fulfilling the obligations or those things that we have done to displease Allah Subh'anaHu Wa Ta-A'la. And so this is why we're asking Allah Azza wa Jal right there, ufranak, your forgiveness, oh Allah. And there's a rhetorical beauty to that statement that we don't have a chance to go into right now. But this transitions into the main theme here when we talk about the Quranic worldview, which is la yukallifu Allahu nafsan illa wus'aha. Allah Subh'anaHu Wa Ta-A'la does not burden a soul beyond its capacity.
Some of the mufasireen mentioned that this is even as it relates to the things that have been decreed for a person, the difficulties, the trials that they go through, that Allah Azza wa Jal never tries someone with more than they have the capacity to deal with. And somebody may be tried with something that is outside of the capacity of someone else, but everything that you are tested with, you have the ability to deal with with your trust on Allah Subh'anaHu Wa Ta-A'la. That being said, the majority of the mufasireen, the scholars of the Quran, of tafsir when they talk about this ayat, they say that it is referring to the commands of Allah Subh'anaHu Wa Ta-A'la. That Allah Azza wa Jal has not commanded us with anything that is beyond our scope. The basic rules of Islam, for example, prayer five times a day, everybody has the ability to do that. It may be more difficult for some people than others, but everybody has the ability to do the bare minimums. The fasting of Ramadan, everybody has the ability to do that. Those who do not have the ability to do that for health reasons, Allah Subh'anaHu Wa Ta-A'la has excused them and he is not holding them accountable for what is beyond their capacity. Everybody in theory, the Muslims, we have the ability to make hajj. For those who do not have the ability, whether it is financial or physical, then Allah Subh'anaHu Wa Ta-A'la does not hold them to account for that. And this is where the broad rule, or there's another sub rule of Islam, or in what they call the Qawa'id al-fiqhiyya, which is, idha daqal amru ittasa' When things become tight, it relaxes. Well, what does that mean? It means that when things become difficult for a person to do, for the person that is charged with a particular duty, then the shari'a becomes relaxed. So if a person can't stand in prayer like they're supposed to, then they're able to sit down and so on and so forth. Again, this would be well beyond the scope
of what we could talk about today. But the point is that we as Muslims really do have to take a step back and say, alhamdulillah that the deen is easy. yuridu allahu bikum al yusr Allah Subh'anaHu Wa Ta-A'la wants ease for us. wa la yuridu bikum al usr He doesn't want difficulty. And in fact, there is a level of difficulty associated with any level of success. I mean, the difficulty that Allah Subh'anaHu Wa Ta-A'la charges us with from in a religious capacity is no more than the things that we'd be willing to do in our dunya capacity. We wake up for salatul fajr early. If your job was at five o'clock in the morning, you would get up at five o'clock in the morning for your job. It's within our capacity to do so. The travel to Hajj, people take vacations and they travel all over the world and they spend tons of money more than they would on Hajj. And so again, the idea is that Allah Subh'anaHu Wa Ta-A'la is not burdening us with anything that is outside of our capacity. I wanna say here, SubhanAllah, and I know my time is going to be up very soon, but I think that there are some important points here. I think about the man who came to the Prophet Sallallahu Alaihi Wasallam and he said to the Prophet Sallallahu Alaihi Wasallam that the rules and regulations, the shariah, just all the things that you can do in Islam, right? That they become so many. Like, just give me something comprehensive that I can do. And the Prophet Sallallahu Alaihi Wasallam said, la yaza'a l-nisa'i n-kuratan bi dhikrillah. That is, keep your tongue moist with the remembrance of Allah Subh'anaHu Wa Ta-A'la. Now, do those bare minimums that you have to do, perhaps increase in some of the other acts of ibadah, but keep your tongue wet with the remembrance of Allah Subh'anaHu Wa Ta-A'la because Islam is simply not difficult. Sheikh Abdullah will remember this. Less than a week ago, we were sitting with one of our sheikhs from Medina in Mecca and he said something profound and it just ties into the capacity thing. He said, no, that Allah Subh'anaHu Wa Ta-A'la did not guide you to Islam
except that he wants you to enter into Jannah. He wants you to enter, he didn't guide you to Islam so that you could be from the people of the fire. Allah Subh'anaHu Wa Ta-A'la guided you to Islam so that you would be from the people of Jannah, but we just have to be like those believers who say, sam'a'na wa ta'na. We hear and we obey. And when we fall short in our obedience to Allah Subh'anaHu Wa Ta-A'la, hufranaka rabbana wa ilayka almasiyyat. Asking Allah Subh'anaHu Wa Ta-A'la for his maghfirah, for his forgiveness and reminding ourselves that we are going to return to Allah Subh'anaHu Wa Ta-A'la. Quickly, just to wrap this up, at the end, this part of the dua, a lot of people read these ayat and don't really distinguish between wa'fu'anna wa ghfir lana warhamna and what those three mean. And there is some overlap, but when they are mentioned together, some of the scholars say that al-afu or pardoning is for what you fall short, your shortcomings and fulfilling your obligations. So afu is related to that. You're asking Allah Subh'anaHu Wa Ta-A'la to pardon you for your shortcomings and fulfilling your obligations, whether those are your obligations to him Subh'anaHu Wa Ta-A'la or to his creation, your family, your children, your parents, your spouse, and so on and so forth. Al-maghfirah, so when you say, and forgive us, okay, you're asking Allah Subh'anaHu Wa Ta-A'la, this is directly related to the sins that you may have committed or those things that you have done that are displeasing to Allah Subh'anaHu Wa Ta-A'la. Whereas mercy, ar-rahma, encompasses both. And it is that Allah Azawajal removes the effects of both your shortcomings and your obligations and the sins that you may have committed. It's just something to keep in mind as we do tadabbur and ponder over the book of Allah Subh'anaHu Wa Ta-A'la. These two ayahs, the Prophet Sallallahu Alaihi Wasallam said, whoever reads them in the night, they will be sufficient for him. Ali ibn Abi Talib, radiAllahu ta'ala anhu said,
I don't think that there's anyone who understands Islam. I don't think there's anyone who understands Islam that goes to sleep without reciting these two ayahs. We ask Allah Azawajal to make us from most of the people of the Quran and the people who keep the Quran on their tongues. Wallahu a'lam. Ameen. JazakAllah khair. I feel like I'm watching. JazakAllah khair. Really, really deep words, alhamdulillah, to ponder on. So I think if there's one habit, you know, Ramadan is a time of habit formation, a habit that you can take from this Bitna-e-Tahab that you keep those last two verses from Surah Al-Baqarah every night before you sleep. Even if you forget much of the other adhkar, don't forget those two. BarakAllahu feekum. Ta'ib, I'm gonna keep my section a little shorter inshAllah ta'ala, but it builds on what Sheikh Tahir just spoke about. Bismillah walhamdulillah, wa salatu wa salamu ala alihi wa sahbihi man wala. So we're in just three, right? And we're talking about the connection now between Al-Baqarah and Ali Imran. And so you have the end of Al-Baqarah going into the beginning of Ali Imran. So just a few things I want you to pay attention to, which are very beautiful. The beginning of Al-Baqarah, wal-ladheena yu'minuna bima unzila ilayka wa ma unzila min qablik. Those who believe in that which was revealed to you, O Muhammad salallahu alayhi wa sallam, and that which was revealed to those that came before you. And Allah just covered for us the rejection of a people upon whom the revelation of the Torah came, upon whom the revelation of Musa alayhi salam came. And Allah subhanahu wa ta'ala is praising the Ummah of Muhammad salallahu alayhi wa sallam for affirming that revelation. I think that's very powerful. This is the beginning of Al-Baqarah, the beginning of Ali Imran, nazzala alayka al-kitabi bil-haqqi musaddiqan lima bayni yadihi wa anzala al-tawrata wal-injeel. Allah subhanahu wa ta'ala specifies that He has revealed to you, O Muhammad salallahu alayhi wa sallam, the book in truth as a confirmation,
part of it being a confirmation of that which came before and He revealed the Torah and the Injeel. So as believers, as followers of Muhammad salallahu alayhi wa sallam, the Prophet Muhammad salallahu alayhi wa sallam, we affirm his revelation and that is the one we are bound by. And we affirm the revelation of the prophets that came before, even if their own Ummahs rejected them, subhanAllah. So you have affirmation of the previous revelation in the beginning of Al-Baqarah and in the beginning of Ali Imran. In Al-Baqarah, you have Allah subhanahu wa ta'ala telling us the story of how a tree was beautified, zayyala lahum ash-shaytaan, you know, shaytaan beautified the tree to Adam alayhi salam and Hawa and Eve, which ultimately cost them temporarily their place in Jannah. So Allah subhanahu wa ta'ala talked about the temptation in Al-Jannah, in Al-Baqarah. In Ali Imran, Allah subhanahu wa ta'ala says, Zuyna linnasi hubbu shahawati minal nisa'i wal-baneen walqana'atiyyil mulqantarati minal dhahibi walfidha walkhayril musawwamati wal-an'ami walhar thalika mataa'i alhayati al-dunya wallahu aindahu bihusni al-ma'aad qul a'u nabiyukum bikhayri min dhalikum lil ladheena ttaqa wa ainda rabbihim jannatun tazri min tahti al-anhaar khali deena feeha wa azwajil mutahara wa ridwanu minallah wallahu basirun min ibad verses 14 and 15. So in Baqarah, you have the temptation in Jannah. In Ali Imran, Allah says in verses 14 and 15, the enjoyment of the desires of this world, whether it be from women or children or the treasures of gold and silver or fine horses or cattle or fertile land, all of that has been made appealing to people in this life. And they're not all inherently sinful, but they become sinful if they take you away from your obligations to Allah Subhanahu wa ta'ala. So Allah says, dhalika mataa'i alhayati al-dunya those are the pleasures of this worldly life. That's okay as long as they don't distract you.
Just remember, wallahu aindahu bihusni al-ma'aad to Allah, the finest destination belongs, that destination we talked about in Baqarah, where SubhanAllah, the story of the human being starts in Jannah. You know, it's unbelievable, SubhanAllah, even in Baqarah, even in the way that our story is told in the Quran. You started there, how do you get back there? Right? That's kind of your whole pursuit and the Quran is going to give you this roadmap to how you get back to that destination, that final, finest destination, husnul ma'aad. And Allah says, qul aw nabiyukum bikhayri min dhalikum Say, O Prophet, shall I inform you of what is better than all of this? And Allah says, for those who are mindful of their Lord, they will have jannatun tajree min tahtiha al-anha khaari dina feeha wa azwajun mutahara They will have, you know, gardens beneath which rivers flow, spouses that are pure, they will stay there forever. And on top of all of that, liduanun min Allah They have the pleasure of Allah wallahu basirun bil'ibad And Allah is all seeing of his servants. So SubhanAllah, it's like everything that you could be tempted by in this dunya, there is something better that should be calling you to al-jannah, to that final and finest destination. So you see again, temptation in al-Baqarah that led Adam alayhi salam for a moment from al-jannah and then temptation in this dunya in Ali Imran that can distract us from al-jannah. And finally, and this is the most profound part that I wanted to really talk about because it fits what Shaykh Tahir was talking about with the du'a, the affirmation of belief and a du'a that comes after a disease, a du'a that comes after disease, what do I mean by that? Al-Baqarah ends with aamana ar-rasoolu bima anzila ilayhi min rabbihi wal mu'minun Verily the Messenger of Allah believes in what was revealed to him as do the believers, right? Fast forward to Ali Imran,
just a few verses after, literally, page and a half after war-rasikhoona fil'ilmi yaqooloona aamanna bihi Allah Subhanahu wa ta'ala mentions that those who are foremost in knowledge, they say, we believe. So the affirmation of the people of belief. And look at what happens here. In Al-Baqarah, after Allah Subhanahu wa ta'ala tells you about the disease that led some of the people of Musa al-Islam astray, Allah gives you a du'a to make to protect yourself from those diseases of hypocrisy and deviation. So you have the disease, you have a du'a. Look at Ali Imran. Allah Subhanahu wa ta'ala says amal ladheena fee quloobihim zayghun fayattabi'oona ma tashabaha minhu btigha'a al-fitna wa btigha'a ta'weeli Allah Subhanahu wa ta'ala mentions that people who have a zaygh in their hearts, zaygh is a twist, it's deviation. So you went off the straight path. So those that have a crookedness in their heart will try to make crooked the straight path of Allah Subhanahu wa ta'ala. So they'll start to twist and turn, make haram what is halal, halal what is haram, all to fit with their crookedness, not to fit with the straight path back to Allah Subhanahu wa ta'ala, back to the destination. So Allah Azawajal says that those people that have that crookedness in their heart, they're going to try to swim within the ambiguous and use the ambiguous to dilute the straight path and to deviate themselves and others from the straight path. And right after that, SubhanAllah, what's the du'a? Rabbana la tuzif quloobana ba'da idh hadaytana wahab lana min ladunka rahma innaka anta l-wahab Oh, our Lord, do not let our hearts deviate after you've guided us to the straight path. So amma ladheena fee quloobihim zaykh and Rabbana la tuzif quloobana So Allah mentions the disease of crooked hearts, then right away a du'a that we should make to protect ourselves from our hearts becoming crooked. And some of the narrations where Umm Salama radiAllahu ta'ala Anha was asked, what is the most frequent du'a of the Prophet Sallallahu Alaihi Wasallam? And she mentioned, ya muqallibal quloob
thabbit qalbi ala deenik that the Prophet Sallallahu Alaihi Wasallam used to say, Oh, Turner of hearts, make my heart firm on your way. And some of the narrations, thumma qara'a Sallallahu Alaihi Wasallam then the Prophet Sallallahu Alaihi Wasallam recited, Rabbana la tuzif quloobana ba'da idh hadaytana So, oh Allah, do not let our hearts become deviated after you have guided us, which shows you, SubhanAllah, that you don't simply get guided one time and then you're good. And this is a profound reflection. I was just thinking about, while Shaykh Tahir was speaking about that conversation with their teacher, may Allah Subh'anaHu Wa Ta-A'la preserve him in Mecca. Allah does not just simply guide you and you say, I'm done now. And Shaykh Tom talked about this on the very first night that it's not like you think you arrived and then you're entitled. Hidayah is a lifelong strive. It's a lifelong strive. And the greatest fear of the believers is actually encompassed in the du'as that are being made here. Realize the du'as that are coming from the believers in these first three ajza' are not du'as for worldly things. They're du'as for Allah to protect them from losing that precious guidance or for failing to live up to it or for a spiritual disease that would cause them to not be able to see it properly or a spiritual disease that would cause them to make crooked because their hearts are crooked. Like that's their fear. It's so precious. We don't wanna lose this. We don't wanna lose this. We don't wanna lose this. And so, SubhanAllah, I just thought it was very profound when you look at just two and just three. Al-Baqarah, Al-Ari, Al-Imran, disease and then du'a, disease and then du'a. And we ask Allah Subh'anaHu Wa Ta-A'la to protect us from the diseases of the heart and the things that take us away from Him. And we ask Allah Subh'anaHu Wa Ta-A'la to guide us and to keep us firm. Ya Muqallibal Qulub, Thabbit Qulubana Ala Deenika O Turner of Hearts, we ask you to make our hearts firm on your path. Allahumma Ameen. InshaAllah Ta'ala, I'd love to pass it back to the mashayikh if they wanted to share a final thought. And then we'll go ahead and close off for the evening. Fahad, tafadhalo mashayikh.
I'll jump in and then inshaAllah Shaykh Abdullah can follow, bismillah. But I do think there was a point that you made about a zayr, right? That the heart being twisted. And I mean, if you fast forward, Allah Azawajal says in the Quran, Falamma azaaghu, azaaghu ma'a kulubahu. When they, it's basically like they wanted to be twisted. They wanted to be a straight. You know how many people just say, let me just live my life. Like they wanna be that way. They know what guidance is. Falamma azaaghu, don't blame Allah Subh'anaHu Wa Ta-A'la for your lack of guidance. Falamma azaaghu, azaaghu ma'a kulubahu. That was their reward. That was the recompense in fact, for them choosing a path of misguidance is that Allah Subh'anaHu Wa Ta-A'la continued to allow them to be misguided, sent them astray. So it's important to also as believers to constantly look at what are those things that would cause my heart to go astray? To cause me not to be guided. And one of those things, SubhanAllah, is not believing the first time. Like, meaning what? When you first hear something, implement it. Try to put it into practice. Even if it's not something you think you can do at that time, don't dismiss it. Don't just say that's ridiculous or no. Like put it on your to-do list if it's not something you can do right away, right? Because Allah Subh'anaHu Wa Ta-A'la yahoolu bayna al-mar'i wa qalbihi. Allah Subh'anaHu Wa Ta-A'la comes between a person and their heart. Or there's a barrier there between them and guidance. Why? Kama lam ya'minu bihi awwala marra. Right? Because they didn't believe in it the first time. There's no guarantee that you're gonna get multiple chances to get it right. Yes, Allah Subh'anaHu Wa Ta-A'la out of his mercy has given many people multiple chances. I mean, just look at the people, the Sahaba radiAllahu ta'ala anhum who accepted Islam later, but who rejected the Prophet Sallallahu Alaihi Wasallam in the beginning. And Allah Subh'anaHu Wa Ta-A'la blessed them
to come to Islam, right? After having rejected faith. But there's no guarantee. And that's from Allah Azawajal's grace and his mercy and his fadl. And he gives that to whomever he wills. So it is important for us as believers to make sure that we keep away those things that would negatively influence our hearts to stay away from those kinds of environments, to lessen the amount of distraction and the amount of things that we consume, especially in the month of Ramadan, right? That would make our hearts turn astray. We ask Allah Subh'anaHu Wa Ta-A'la for that. We ask Allah Azawajal to make us firm on the dune of Islam. Ameen. Ameen. Ameen. Yeah, and there's a, SubhanAllah, just mentioning that there's a beautiful verse. I remember Ibn Qayyim, he mentions it in his book, the Shahr of Good Utterances, or translated as invocations of God. He mentions the verse, alaysallahu bikafin abda. Like, is Allah not enough for, is Allah not enough for his servant? I mean, when we just think about that, is Islam enough for me? Ashba' yani, I don't need anything else. I don't turn to anything else. My ultimate resort in the beginning, middle and end, is Islam. Is what does Islam have to say about this? And that is my main concern. Because once there is some other concerns at that level, or the level of Allah Subh'anaHu Wa Ta-A'la, it could be to the level of polytheism indirectly or directly, which can alter, or something lesser than that, which could ultimately lead to the zayr, which could be zayr of polytheism as well, or any type of other zayr of twisting and turning to the level to where we may try to justify that act of disobedience. And that's where it gets really, really tricky. And we ask Allah Subh'anaHu Wa Ta-A'la for thabat, because the thabat is to stay firm on something and not to just go with anything that is moving, hubba wa dabba, as they say in Arabic language. Ameen, ameen. Hafidhakumullahu masha'ikh. We're at time. Jazakallahu khair, Shaykh Ta'ala. We love having you on, man. We're gonna officially extend an offer for you to be the third co-host of Quran
on a regular basis. Farakallahu feekum wa jazakumullahu khairan. Farakallahu feekum wa kramakumullah. Ask Allah Subh'anaHu Wa Ta-A'la to reward everyone. SubhanAllah, that fa'idah, the benefit you mentioned, everyone who's taking notes, surat al-Saf, falamma azaaghu azaaghu allahu qulubahum. When they turned away, Allah Subh'anaHu Wa Ta-A'la turned them away, when their hearts away as well. So something for us to keep in mind the coherence of the Quran and that worldview and what happens to us. Farakallahu feekum. We'll see you all tomorrow inshaAllah. Wassalamualaikum warahmatullahi wabarakatuh. Wa alaikum salam wa rahmatullahi wa barakatuh.
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