Qur'an 30 for 30 | Season 3
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Juz' 5 with Dr. Tahir Wyatt | Qur'an 30 for 30 Season 3
Do you hope in the mercy of Allah? Within Surah al-Nisa are 5 ayahs that are more beloved than this world and everything in it. Dr. Tahir Wyatt joins Dr. Omar Suleiman and Sh. Abdullah Oduro to reflect on verses from juz 5 of the Holy Qur'an, including those that promise the hereafter and describe what it means to be a believer.
Download the new eBook "Qur’an 30for30: Seerah Edition" here.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Wa'alaikum Assalam wa rahmatullahi wa barakatuh everyone. Welcome back to Qur'an 30 for 30. Alhamdulillah rabbil alameen. Salatu wassalamu ala rasulullah wa ala alihi wa sahbihi wa man wala. Before we get started inshallah ta'ala just a reminder inshallah ta'ala inviting you to not just donate to Yaqeen amongst the other organizations that you'll be donating to, but bid'na nahi ta'ala to also benefit from the resources. I've mentioned a few times if you just go to the front page, yaqeeninstitute.org you'll see the e-books, the Qur'an 30 for 30 e-book, which covers the notes from last year and the year before. So, a juz' summary as well as the summary of the seerah components that go into that juz' so that you could properly contextualize what you are reading inshallah ta'ala with the seerah of the Prophet salallahu alaihi wasalam. And we mentioned some of the other beneficial books. So, alhamdulillah the du'a series, which I checked the statistics right before. Alhamdulillah, mashaAllah over 170,000 people benefited from that series. May Allah subhanahu wa ta'ala count it heavy on Dr. Tahir Wyatt's scale of good deeds. Allahumma ameen. You can download the e-book and if you haven't watched the series subhanAllah to guide just a proper understanding of the ad'ia, of the du'as that you're going to be making inshallah ta'ala throughout the month of Ramadan, go back and review it and make sure that you download the e-book for that as well inshallah. And we have with us alhamdulillah of course Shaykh Tahir Wyatt, hafidh Allah ta'ala. Shaykh Tahir, how's it going? Alhamdulillah, khair khalaqoon. Allah ibarak to you, alhamdulillah rabbil alamin. It's good to have you Shaykh. It's good to be here. Allah ibarak to you. So Shaykh Tahir had the du'a series, we had the pre-Ramadan. But I figured I'd just kind of go over your introduction story today Shaykh. Alright? So, introduction. Uh oh. Why are you all worried? We're all ready. Someone sent in the comments about dad jokes. I'm like, are my jokes really, have they fallen into the bucket of dad jokes at this point with Quran 30 for 30?
But Shaykh Tahir, from my understanding you were born and raised in West Philadelphia. On the playground, that's where you spent most of your days. He did it, he did it. Lafada allahu lak. I'm not even done yet. Now as you were chilling out, maxing, relaxing, and all cool, and all shooting some b-blogs outside of the school, there were a couple of guys who were up to great good. Slapping everybody in the neighborhood? No, who started making da'wah in the neighborhood. Hold on. No, a couple of guys who were up to great good that were making da'wah in the neighborhood. So, you know, Shaykh Hamdallah. Alright, so Dr. Tahir had one conversation. Shaytan got mad. You became Muslim. You decided to move to Medina. Alhamdulillah, when you got to the kingdom, you sat on the chair as the first American to teach in Masjid Nabawi. That summarizes your story, right? Was Shaykh Hamdallah the cab driver? When you got there, did he have bukhur in the mirror? MashaAllah. Hey, listen, I'm not even going to comment. That summary was beyond anything I've ever imagined, man. The first part about being born and raised in West Philly is actually true. Alright, going to Medina. The guy who picks up Will Smith in the introduction to Fresh Prince, he became Muslim, right? Yeah, yeah, yeah, he actually, so his name is Charlie Mack. He's the guy in the beginning of the series that picks Will Smith up and spins him around. Yeah, he took Shaytan, alhamdulillah. And actually last year was looking forward to making Hajj with us. Unfortunately, you know, we weren't able to make Hajj last year, but inshallah, we'll see what happens this year. Alright, so before we get started, I have to ask this. When's the first time Shaykh Abdullah, you and Shaykh Tahir met?
You remember your first meeting? Shaykh Tahir, do you remember your first meeting with Shaykh Abdullah? 2001, 99. No, it was definitely 99. It was 99? Okay. Yeah. You know how when you've been friends for a long time, it's really difficult to pin that down. I don't remember the first time. I just remember it was a long time ago. Yeah, I think it was in the Imada, man. I think it was in the Student Affairs building. All I'm saying is 23 years ago? Yes. Allah Subhana wa ta'ala continue to unite your hearts in khayr and benefit the ummah through you. Bismillahir Rahmanir Rahim. We'll get started inshallah. Alhamdulillah wa salatu wa salam wa rasoolil name wa ala alihi wa sahbihi wa man wala. So it's good to get a little bit of laughter out, obviously, but just enjoy it. Alhamdulillah, having Shaykh Tahir and Shaykh Abdullah with us. But to get back to the study of the Quran, biddenillahi ta'ala, we are now in Juz 5. Alhamdulillah wa bi'l-alameen. And SubhanAllah, I wanted to actually start with very quickly this one ayah because it directly relates to something that we're covering in the series, which is verse 109 where Allah Subhana wa ta'ala says, haa antum haa ulaa ijadaltum anhum fil hayat al-dunya. faman yujadilullahu anhum yawm al-qiyamah amman yakunu alayhim wakila. Allah Subhana wa ta'ala says, here you are advocating for them in this life, but who will dare to advocate for them before Allah on the day of judgment and who will come to their defense? The scholars mentioned that this is referring to the people who gain false verdicts in this dunya. And so there's a lot of emphasis on just ruling in this Juz and actually in the Juz that comes after, inshaAllah ta'ala. You'll see a lot of verses about the importance of being just when you judge and doing the best that you can and constantly keeping the taqwa of Allah Subhana wa ta'ala,
that God consciousness as the main driver for how you carry out your judgments. And so the reason why I thought that I just wanted to mention this verse, because if you think about this idea that even if you manage, what Allah is saying is even if you manage to produce the better argument in this life and skew the evidence or get the witnesses on your side, it's not going to be worth it on the day of judgment. And so some people will indeed receive judgments in their favor in this life that are actually to their detriment on Yawm al Qiyamah, which is, of course, a very heavy theme within the Judgment Day series. Now, what I want to, inshaAllah, turn your attention to, inshaAllah ta'ala, is a beautiful few ayat within this Juz that speak to not just Yawm al Qiyamah, but the hereafter and the idea of the promise of the hereafter. So if you go to verse 87, Allah Subhana wa ta'ala says in Surah Nisa, Allahu la ilaha illa hu la yajma'annakum ila Yawm al Qiyamah la rayba feehi wa man aslaqu minallahi haditha So beautiful, subhanAllah. Allah, Allahu la ilaha illa hu, Allah, there is no God worthy of worship except for Him. He will certainly, la yajma'annakum ila Yawm al Qiyamah la rayba feehi, He will certainly gather all of you together on the Day of Judgment about which there is no doubt. And then, wa man aslaqu minallahi haditha Whose word is more truthful than the word of Allah? Whose word is more truthful than the word of Allah? So I want you to focus on the last part of this verse and how thematically it then shows up within the rest of this Juz. Some of the scholars mention that this is in response to, even if we're not talking about the exact chronological order of the Seerah, but the gist of what the hypocrites were saying,
and it's obviously similar as well to the gist of what the Meccans, that were opposing the Prophets, I summoned the believers, were saying, wa idh yaqoolu almunafiqoona walladheena fee qulubihim mar'u ma waAAadanallahu wa rasooluhu illa ghurura When the hypocrites and those who have a disease in their heart, this is in Surah Al-Ahzab, verse 12, the hypocrites and those who have a disease in their heart. Now, what did Allah Subh'anaHu Wa Ta-A'la say about those who were unable to fully dedicate themselves to this belief in Allah, this belief in the Hereafter, and the doing of good works for the sake of Allah Subh'anaHu Wa Ta-A'la that you hope to see the result of in the Hereafter? Allah Subh'anaHu Wa Ta-A'la says in the beginning of Surah Al-Baqarah, fee qulubihim mar'u, that they have a disease in their heart. Right, so here, idh yaqoolu almunafiqoona walladheena fee qulubihim mar'u When the hypocrites and those who have a sickness in their heart say, Allah and His Messenger have only promised us delusion, have only promised us delusion. So let's break this down a bit. So again, verse 87, waman asdaqoo minallahi haditha Who is more truthful, whose word is more truthful than the word of Allah Subh'anaHu Wa Ta-A'la? If you hear in the khutbas today, the Prophet SallAllahu Alaihi Wasallam taught us to say, inna asdaqal hadithi kalamullah That the most truthful of speech is the speech of Allah Subh'anaHu Wa Ta-A'la, wa khayril hadi Muhammadin SallAllahu Alaihi Wasallam and the best guidance is the guidance of Muhammad SallAllahu Alaihi Wasallam and the worst of all affairs is innovation and every innovation is a misguidance and every misguidance is in the fire. So when you hear this, this is what the Prophet SallAllahu Alaihi Wasallam is referring to, inna asdaqal hadithi kalamullah As the scholars mentioned, it lines up here that the most truthful of speech is the speech of Allah Subh'anaHu Wa Ta-A'la.
So Allah is saying that He has promised you that this day of judgment is indeed coming and whose promise is more weighty and whose promise is to be taken more seriously than the promise of Allah Subh'anaHu Wa Ta-A'la. Who is more truthful than God Himself when He speaks about the affairs that are only known to Him. Now when you go forth to verse 120, Allah Subh'anaHu Wa Ta-A'la mentions the shaytan, yaAAiduhum wa yu'mannihim wa ma yaAAiduhum ash-shaytaanu illa ghuroora The shaytan makes false promises and he deludes them with empty hopes. So yaAAiduhum, he makes them promises, yu'mannihim, he gives them false hopes. He deludes them with these empty hopes. But what does Allah Subh'anaHu Wa Ta-A'la say? wa ma yaAAiduhum ash-shaytaanu illa ghuroora In fact, the shaytan promises them nothing but utter delusion and this is of course the hypocrites would claim that the Prophet SallAllahu Alaihi Wasallam, and the Messenger SallAllahu Alaihi Wasallam are only promising delusion. Here, look at the response here. And even the shaytan, Subh'anaHu Wa Ta-A'la, even the shaytan on the Day of Judgment will say innaAllaha waAAadakum waAAdalhaq wa waAAattukum faakhlaftukum That Allah Subh'anaHu Wa Ta-A'la made you a promise that was true and I have made you a promise and I broke that promise. Subh'anaHu Wa Ta-A'la, finally, so that was 120, 122 in Surah An-Nisa. wal-ladheena aamanu waAAamilu salihati sanudikhiluhum jannatin tajree min tahtiha al-anhaab khaalideena feeha abada waAAadallahi haqqa wa man astaqu minallahi qeela Subh'anaHu Wa Ta-A'la, and those who believe and do good, we will soon admit them into gardens under which rivers flow to stay there forever. waAAadallahi haqq, Allah's promise is true. wa man astaqu minallahi qeela
And whose word is more truthful than Allah's? So Allah Subh'anaHu Wa Ta-A'la uses the same expression both in regards to the promise of the Day of Judgment for the believers and the disbelievers, for everyone in between with the idea that everything that is spoken about in regards to the hereafter will come to pass and those who are promised good will see the promise of good and those who are promised punishment will see the promise of punishment. But then Allah Subh'anaHu Wa Ta-A'la specifies to the believers here that what He is promising you of His Jannat, of His Paradise is indeed true and whose word is more truthful than Allah. Now this idea that the scholars mention here wa man astaqu minallahi haditha wa man astaqu minallahi qeela who is more truthful than Allah? You know what they point out is that Allah has nothing to prove to you. Allah has no need for you, right? Usually when someone lies, they lie because they need to prove something or because they need something from you. Allah has nothing to prove to you. Allah has no need for you. He brought you into existence. He upholds the dominion of the heavens and the earth without you. So He doesn't need to lie to get you to believe. And this is a really important and profound theological concept here, right? That when we understand as Muslims that Allah Subh'anaHu Wa Ta-A'la does not need us but we need Him. That we are in need of His mercy, that we are in need of His bounty. There's something extremely profound about that. And it speaks to this idea that again Allah has nothing to prove to us and Allah has no need for us but in His mercy, Allah calls us to what is better for us and Allah does not need to lie. Allah Subh'anaHu Wa Ta-A'la is truthful in what He has promised. May Allah Subh'anaHu Wa Ta-A'la allow us to see that promise of Al-Firdaws Al-A'la. Allahumma Ameen. And finally verse 147 by the way because the end of the surah. And I know it ties into what Shaykh Tahir is going to speak about inshaAllah ta'ala Hafidh Allah. The very end of the surah, the end of the juz.
Ma yaf'alullahu bi'adhabikum inshaqartum wa aamantum wa kaanallahu shakiran alima You know what would Allah, what need does Allah Subh'anaHu Wa Ta-A'la have? What does Allah want with your punishment if you are grateful and if you believe? Like Allah does not need to punish you, right? Allah Subh'anaHu Wa Ta-A'la is giving you the pathway to goodness for yourself. And Allah has promised you a reward. So when people try to project, you know, all of this injustice or this perceived injustice like why would Allah punish people? Well, why would you trade the reward of Allah for the punishment when He's making it so obvious to you and He's making that path so easy for you? yuridu Allah wa liyukhafifu aankum Allah yuridu an yatuba alaikum Allah wants to make things easy for you. Allah wants to accept your repentance. So what would Allah Subh'anaHu Wa Ta-A'la have with your punishment? But you have to at least be grateful and believe. And indeed the promise of Allah Subh'anaHu Wa Ta-A'la is true. And with that, biidhnayn ta'ala, Sheikh Tahir, because I know that what you speak about in terms of the verses that you've chosen for today, it builds off of this concept. So, tafadduf, Dr. Hafidh Akkabon. Alhamdulillah wa salatu wa salamu ala Rasulullah wa ala alihi wa sahbihi wa min wala. Amma ba'ad, first and foremost, I want to express gratitude to Allah Subh'anaHu Wa Ta-A'la for this wonderful opportunity to gather and discuss the book of Allah Subh'anaHu Wa Ta-A'la. Indeed, it is a noble endeavor to be involved in something that deals with the speech of Allah Subh'anaHu Wa Ta-A'la. And what we're going to cover today, biidhnayn ta'ala, is a narration from Abdullah ibn Mas'ud. Badi Allahu Ta'ala Anhu, who said that there are five ayahs in Surah An-Nisa.
I would not like to have the dunya and everything that it contains as a replacement for these five ayahs. In other words, that these five ayahs are more beloved to me than the dunya and everything that is in the dunya. The first of those ayahs is actually the 40th ayah from Surah An-Nisa, and I'll go back at the end, inshallah, and I'll recap. So just follow along, inshallah. The 40th ayah in Surah An-Nisa, where Allah Subh'anaHu Wa Ta-A'la says, inna allaha la yadhlimu mithqala dhaqqa wa intaku hasanatayn yudha'ifha wa yu'timil ladunhu ajaman azeema Allah Subh'anaHu Wa Ta-A'la says in this ayat that he does not, indeed, Allah does not wrong anyone. He doesn't. There's no injustice with Allah Subh'anaHu Wa Ta-A'la, not even the weight of an atom, mithqala dhaqqa. And if it is something that is good, then Allah will multiply the reward for that good. wa yu'timil ladunhu ajaman azeema and give a great reward for that. Now, these ayats, all five that Ibn Mas'ud mentions, they highlight hope. And we're focusing on the hereafter right now. And that issue of hope is very important. Like how do we approach the hereafter? What's going to happen when we meet Allah Subh'anaHu Wa Ta-A'la? And so this is highlighting that aspect of having hope in the mercy of Allah Subh'anaHu Wa Ta-A'la. So this first of all, what we find is that Allah Subh'anaHu Wa Ta-A'la does no injustice. That is very different from the kings of this dunya. When people are very powerful and there's no checks and balances, there's no one to regulate their power. Oftentimes this is when they they transgress.
And Allah Subh'anaHu Wa Ta-A'la is assuring us here that he is the king of the day of judgment, but he will not transgress. InnaAllaha la yadni mu'minat qalad Allah. He does not wrong in the least. Very, very powerful hadith narrated by Abu Sa'id al-Khudri, mazi Allahu ta'ala anhu. It's a long hadith in Bukhari and Muslim and it's talking about it's called the hadith of shifa'a, right? Shifa'a of the Prophet, peace be upon him, his intercession. It's a very long hadith. But at one point, what happens is there are some people whom Allah Subh'anaHu Wa Ta-A'la enters into paradise and they say, oh, no, we don't see some of the people who used to fast with us, some of the people who used to pray with us. And so Allah Subh'anaHu Wa Ta-A'la says that they can go and pull out from the hellfire whoever has in his heart a the weight of a dinar, right? Which is the gold point, the weight of a dinar in their hearts, the weight of a dinar of faith in their hearts. And so they go take them out and to the point they go back and they take out those who even have just a half a dinar. They go back and Allah Subh'anaHu Wa Ta-A'la allows them to take out those who have even an atom's weight of faith in their heart. SubhanAllah, at the end of the hadith, Abu Sa'id al-Khudri, mazi Allahu ta'ala anhu, he says, and if you don't believe me, he says, and if you don't believe me, like meaning what I'm narrating from the Prophet Sallallahu Alaihi Wasallam, then read the statement of Allah Subh'anaHu Wa Ta-A'la, inna Allaha la yadlimu misqa'a l-darra wa intakhu hasanatayn dha'ifah. Indeed, Allah does not do any injustice on that day. And if it is a good deed, then Allah Subh'anaHu Wa Ta-A'la will increase that good deed and multiply it many times. The second ayat is actually going back to the thirty first ayat of Surah An-Nisa, where Allah Subh'anaHu Wa Ta-A'la says, inn tajitanibu kabaira matun hoona anhu nukaffirankum sayyiatikum. So Allah Subh'anaHu Wa Ta-A'la says, if you avoid the kabair, and we'll talk about what that means in a minute, inshallah,
but major sins that you have been prohibited from committing, we will expiate and erase your sayyiat, those lesser sins. And this is also something that gives the Muslims a great hope. Some of the Salaf used to say about this particular ayat, that Allah Subh'anaHu Wa Ta-A'la has not required that we give up all of our wealth. He has required from us much less than that, and that is to avoid the kabair. The five daily prayers, wal jum'at wa lal jum'a, the jum'a prayer to another jum'a prayer, wa ramadhani la ramadhan, from one ramadhan to the next, katharatun li ma baynahun na majtuni batil kabair, that they serve as expiation for the sins that have been committed in between them as long as one avoids the major sins. And so what is a major sin exactly? I mean, there are different definitions that the scholars have given for major sins, including the early scholars of Islam. Ibn Abbas, ma li'llahu anhu, the great companion of the Prophet ﷺ, said that it is any sin which Allah Subh'anaHu Wa Ta-A'la has threatened one with punishment or his anger or the hellfire or some type of specific punishment in the hereafter. There are other definitions. For example, anywhere where the Prophet ﷺ says that this person does not have faith, I mean, so and so, if you do such and such, you don't have faith, then this is also considered to be a major sin. Those sins that are related to any type of fixed corporal punishment known as a head in this life, then those are also considered to be major sins. The point is if a person avoids those major sins, then without him even realizing it, subhanAllah, Allah, through his good deeds and performing the obligations, Allah Azza wa Jal wipes out and expiates the minor sins. And this is something that should give the believers great hope.
The third ayah that Ibn Mas'ud mentioned was ayah number 48, innaAllaha la yaghfiru a yushraqa bihi wa yaghfiru maa adhuna dhari kalimani yashaaq. Indeed, Allah does not forgive that shirk be committed with him, that one associates partners with him, and he forgives what is less than that for whoever he wills. And this ayah, subhanAllah, it does show the danger of shirk because Allah Subh'anaHu wa Ta'ala is telling us in this ayah that even without tawbah, because tawbah erases all sins, including shirk, right? But any sins that are, the sins that are less than shirk, that Allah Subh'anaHu wa Ta'ala may forgive a person who has committed those sins, even if they died without repenting from them. So again, repentance removes all sins. And this ayah is talking about if a person dies, that Allah Subh'anaHu wa Ta'ala may still forgive them of their sins without even repenting. And that is, it shows you the great forgiveness of Allah Subh'anaHu wa Ta'ala and His grace and mercy, jalla jalaluhu. But it also shows the importance of sincerity and singling out Allah Subh'anaHu wa Ta'ala in worship. It shows the importance of our ikhlas. This is why Umar radiAllahu ta'ala used to make the dua, he would say, Allahumma ja'al kulla amili saliha wa liwajhika khalisa wa la taja'al li ahadin fee shay'a Oh Allah, make all of my deeds righteous and make them purely for your sake. Make them all sincere for your sake and do not give anyone a portion of my deeds. The fourth ayah that Ibn Mas'ud mentioned is the 64th ayah in Surah An-Nisa, walaw anahum idh-dhalamu anfusahum ja'ooka fastaghfarullah wa istaghfarallahum wa rasool nawajadullaha tawwabur raheeman. SubhanAllah, this ayah needs a lot of explanation and clarification but Allah Subh'anaHu wa Ta'ala here is addressing the munafiqun and he's saying that even a person who has committed
the sin of nifaq, which puts you in the darqil asfali min al-nar, right, the lowest depths of the hellfire, even them, if they went to the Prophet salallahu alayhi wa sallam and they sought forgiveness from Allah Subh'anaHu wa ta'ala and the Prophet salallahu alayhi wa sallam sought forgiveness for them, they would find that Allah is tawwab, that He accepts their tawbah, raheem, and that He is all merciful, even though, and this is why they had to go to the Prophet salallahu alayhi wa sallam in his lifetime, is because their nifaq was a direct infringement upon the rights of the Muslim community and the Prophet salallahu alayhi wa sallam himself, and the Prophet salallahu alayhi wa sallam did not know who all the munafiqun were, binasul quran, that is from the Quran itself, the Surah Tawbah, so you have to go to the Prophet salallahu alayhi wa sallam, seek Allah's forgiveness, and then He will seek forgiveness for you, salallahu alayhi wa sallam, and it's similar to the ayah in Surah Yusuf, where they say, ya abana astaghfir lana, right, when the brothers of Yusuf, they went to their father and they're saying, seek forgiveness from Allah for us, because they wronged their father, right, and so these munafiqun, they wronged the Muslim community and they wronged the Prophet alayhi wa sallam, so just as they are seeking forgiveness, the Prophet salallahu alayhi wa sallam is seeking forgiveness for them, but what it shows us, and why it's so hopeful, is that even a munafiqun, at the time of the Prophet salallahu alayhi wa sallam, who caused so much harm, could still be forgiven by Allah subhanahu wa ta'ala if they just turn to Him. The last of the ayah that was mentioned by Ibn Mas'ud, ayah number 110 from Surah An-Nisa, where Allah subhanahu wa ta'ala says, wa may ya'lan su'an aw yadlim nafsahu, thumma yastawfirillah, yajidillah ghufoorah raheema, yajidillah ghufoorah raheema, wa may ya'lan su'an aw yadlim nafsahu, so whoever does something evil or wrongs himself. The scholars differentiate between doing evil, so here they say, and there's many different statements of the ulama, but the best of those opinions, Allah subhanahu wa ta'ala knows
best, is that the person who does evil, meaning that they have done something wrong to someone else, they've wronged someone else. What aw yadlim nafsahu, or he wrongs himself, meaning those sins that are between him and Allah subhanahu wa ta'ala, so the first is a violation of the rights of the creation, and the second is violating their relationship with Allah subhanahu wa ta'ala, thumma yastawfirillah, but then they seek Allah's forgiveness, meaning that they turn to Allah subhanahu wa ta'ala in tawbah, and tawbah doesn't just, and we often translate it as repentance, but tawbah is like rectification, actually, it's mending that relationship with Allah subhanahu wa ta'ala, it's turning, so whatever path you were on that was leading the wrong way, you turn back from that path to Allah subhanahu wa ta'ala, you mend that relationship, whoever does that, they will find that Allah is ghafoor raheema, that he is all forgiving and most merciful. This, and I know my time has run up, but I just want to say that subhanallah, this is actually the actualization and the realization of another verse in this Juz, in surah an-Nisa, afala yatadabbaruna alquran, do they not ponder over the Quran, look at this pondering of Abdullah bin Mas'ud radiyaAllahu ta'ala anhu, who strung these five ayahs together from the Juz itself, and showed this common theme of how Allah azawajal is giving us hope, and I'll add on something else, and Allah subhanahu wa ta'ala knows best, this is my own thoughts on this, surah an-Nisa has a lot of rules and regulations, there's a lot of, even as it relates to husband and wife, and the rights of the neighbors, and the right, these rights, and naturally as human beings we're going to fall short, right, and so it's like Allah subhanahu wa ta'ala, as he's telling us to do, all of these, you know, the different hukook and rights that we have to fulfill, that even though we may fall short, that no, Allah azawajal is ghafoor rahim, subhanAllah.
SubhanAllah, JazakAllah khair Sheikh, that was extremely deep, subhanAllah, Allah akhfard lakum, may Allah subhanahu wa ta'ala accept that from you, and Sheikh, where's the, is there a particular source for that, for this? Yeah, so the athar of Abdullah bin Mas'ud is narrated by al-Hakim in his Mustadrak, he said it was sahih, al-Haythami as well in Zawahid said that the rijal, rijal is sahih, that it's, his na'at is authentic, al-Bayhaqi also narrates it, and there's some other sources for it, it's a beautiful athar, I believe Ibn Kathir also mentions it in the beginning of his, beginning of Surah an-Nisa. Yeah, just you realize that Masroor allahu ta'ala, on whose name is coming up actually in the 30 for 30 episodes, I think he's come up in every episode so far, but this is, so yusamma fila yatadabaruna al-Quran, I think that, that unbelievable ability to ponder upon the Quran, you know, being the person who, who recited it first in public and with the Prophet's license, I think he wants to hear it fresh, as if it was revealed, let them listen to his qira'ah, subhanAllah, it was more than just recitation, allahu akbar. Radhi allahu anhu, jazakallahu khair, Sheikh Bahar, Sheikh Abdullah, bismillah. Bismillah ar-Rahman ar-Rahim, wa salatu wa salamu ala al-ashraf al-anbiya wal-muslimin wa ala alihi wa sahbihi ajma'in wa ma ba'du. Alhamdulillah, that was a beautiful, beautiful reminder of the induction, subhanAllah, the istiqra' al-nusus, it's the induction of reading from one of the most illustrious people that ever lived, Abdullah ibn Mas'ud radhi allahu anhu, and if any of you have a chance to read his story of how he became Muslim, it's phenomenal as well, and I want to use that as a segue of those of us that become Muslim, and when I say those of us that become Muslim, it's not those that were just in a polytheistic practice, it was the, or they didn't believe in a god at all, it was also those that were born Muslim but they had that epitome, they
had, or epiphany, they had a situation, an event that took place in their life that made them want to come back to the deen. It's important to know that coming back to the deen, or the deen, or the religion, or the way of life of Islam, is primarily two primary aspects, and it's the shahada. It is what is pronounced when you say at the end of your prayer, which is ashhadu an la ilaha illallah wa ashhadu anna muhammadan abduhu wa rasuluh, or ashhadu anna muhammadan rasulullah, sallallahu alayhi wasallam. When we say this, firstly you're acknowledging Allah subhanahu wa ta'ala, you're acknowledging God, the creator of the heavens and the earth, who he is, and who he is not. La ilaha is a negation that there is no one worthy of worship, illallah, except Allah. And then you say muhammadan rasulullah, that Muhammad is the messenger of Allah, meaning that Muhammad was amongst the individuals that Allah chose to give the message of la ilaha illallah. That was their responsibility. And with that responsibility comes a responsibility towards us. And Allah subhanahu wa ta'ala sums it up so beautifully in this verse, chapter 4, verse 65. Chapter 4, verse 65. It was right after the verse that Shaykh Tahir mentioned, 64, referring to the munafiqun. It was the fourth ayah, or the fourth sign, that Ibn Mas'ud radiyallahu anhu mentioned regarding the munafiqun, the hypocrites, and showing the mercy of Allah subhanahu wa ta'ala bil istighfar, by seeking forgiveness and forgiving those that may have fallen short of their shortcomings. Allah subhanahu wa ta'ala says, and it's really three maqam, three positions here that Allah mentions. Three, we could say, situations, three forms of development, three types of people, three approaches, three feelings, three psychological makeups, or three levels of iman even. Where Allah subhanahu wa ta'ala says here, after audhubillah minash shaitanir rajim, falaa warabbika la yu'minuna hatta yuhakkimuka fee maa shajraa baynahum thumma la yajidoo fee anfusim harajan mimman qadayta wa yusallimu tasleema.
Allah subhanahu wa ta'ala says here, falaa warabbika la yu'minuna, and verily, know that they will not but know by your Lord, they are not true believers until they make you a judge in which they have differences over, which they dispute amongst themselves. The dispute, as some scholars mention, mentioned in the books of tafsir, and it's also mentioned in al-Nasa'i, that Urwa mentions about a story that took place with al-Zubayr, where al-Zubayr radiallahu anhu had a garden, and he had some plantation, and he was in a mountainous area and the water used to flow from the top of the mountain to his garden, and then he would allow the water to flow to the bottom to his neighbor, but there was a dispute between him and his neighbor from the al-Ansar. And they got in a dispute, and then the Prophet salallahu alayhi wasalam settled the dispute by telling al-Zubayr, oh Zubayr, irrigate your lands and let the water flow down to your neighbor, but then the neighbor, who was the al-Ansari, who was a Muslim, he said, is it because he's the son of your, is it because he's your cousin, Ibn Amitak, Ya Rasulallah? Is that why you are favoring him? The Prophet salallahu alayhi wasalam became angry. To where it baddat alayh, alayh wajhihi. It showed, the level of anger showed in his face, salallahu alayhi wasalam, whereupon the Prophet salallahu alayhi wasalam said, oh Zubayr, irrigate your land and then withhold the water till it reaches the fences and your land is covered with the water, and then let it, then let it flow to your neighbor. Al-Zubayr said, ahsibu anna hadhihi al-ayah nazalat fee hadha, that I think that this verse, this verse that we're talking about was revealed because of what took place between the dispute between the al-Ansari and Zubayr radiallahu anhu. So seeing this situation, the dispute that happened between two Muslims, Allah Subh'anaHu wa ta'ala starts out by swearing. Ibn al-Qayyim rahimahullah mentions that Allah uses ten, ten forms of surety of what he is talking about in this verse.
He first, he first starts off by saying falaa, it is though as in English, it says falaa warabbika, I swear, but no, being a negation, not no of knowledge, but no, I swear by your Lord. So here's already two forms of, of, of swearing. It is as though in English, if I was to say, uh, no, he didn't go to, he went to the store. I said, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, he went to the store or no, no, no, no, no. He didn't go to the store. When I say no here, it's not a negation. It's a form of expression. It's an expression that's showing surety that I'm sure when we in English say that. So what is as though, wa li Allahi al-mathul al-a'la, and Allah is a much greater example in the Arabic is a much richer language and it's in the Quran on top of that. Allah says falaa warabbika, and then he swears by himself. Then he says laa yu'minoon, which is another form that Ibn al-Qayyim says is a form of surety negating a present verb, laa yu'minoon. It is as though Allah is saying they are not currently believing. In English, we would say they are not believers. It is using the noun. But if we wanted to be literal, we say they are not currently believing. And this belief is the iman al-kamil. And some would say the iman al-wajd, the baseline belief, but the recommended belief that beautifies and makes that iman excellent. Okay. So Allah says they are not current believers or they are not believing until this is the first aspect of belief of the mu'min. yuhakkimu ka fee maa shajara baynahum. Until they make you a judge in all of their disputes. This is the first thing. So you're resorting, you are resorting to Islam. Many of us say, okay, what does Islam have to say about that? This is good. We want to know what Islam has to say about that because maybe we were raised Muslim, which is even better. We were raised Muslim and believe that Islam is the truth, but there's still other loftier levels. Allah says after that, hatta yuhakkimu ka fee maa shajara baynahum, they make you, O Muhammad, a judge between their affairs. We want to know what the Prophet Muhammad Sallallahu Alaihi Wasallam says.
The second stage, thumma laa yajidoo fee anfusihim harajan. And they find within themselves no discomfort, no discomfort whatsoever. Brothers and sisters, the month of Ramadan, if not any other month, is the time for you to dig deep within yourself. When you find something that is not in your favor and it's an Islamic ruling, and you find out that it is halal to do so, and you thought it was haram, or what you're doing is not permissible, it's not befitting, it's not morality, but, and you used to do it all of your life and someone gives you that advice. Or you have a dispute with your husband, with your wife, with your friend, and you go and get shura, get advice from someone, a person of knowledge and taqwa and of iman and of belief and faith and mindfulness of Allah, and it's not in your favor. Many of us will find the discomfort within ourselves. That's why Islam is so, to transcend your heart. You're trying to change. It's not seasonal. It's a beginning. It's a catalyst to a new beginning, to be a better person. That's the second level. Laa yajidoo fee anfusihim harajan. They find no discomfort when it is not in their favor. So the Ansari in this particular example would not have found it any harajan, his heart, but we see SubhanAllah, the individual, when we say, yeah, brother, that's not from the sunnah or, you know, the Prophet ﷺ didn't do that. It's probably best if you don't. We may be of the opposite. It's important for us to look in the mirror and see which level we are. The third level. Then Allah Subhanahu wa ta'ala says, wa yusallimu tasliman, and then they submit a willful submission and this is mustar muakkad, meaning that it is a surety again, that they submit a submission that is without any hesitation. It is important for the Muslim to believe that sami'na wa ata'na, we hear and we obey. What does that mean? I don't know all the rulings of Islam, but if I find out something that I'm doing is
against the sunnah, against the Prophet ﷺ, I back off of it to the best of my ability. It may not be the first time, but in my heart, I feel terrible about it. It may not be the second time, but I'll eventually leave it. The best situation, the loftiest position is to where you submit immediately. You submit immediately to the will of Allah Subhanahu wa ta'ala. As soon as you find out it's from the truth. And SubhanAllah, Ibn Qayyim, he mentions in madadaj, he mentions a beautiful point. He says, fatahkeemu fee maqam al-Islam, walintifa'u alharaji fee maqam al-iman, walataslim fee maqam fee maqami al-ihsan. He said, so the judging, using the Prophet ﷺ as the judge, Islam, Allah as the judge, this is the position of Islam, at the level of Islam. And then he says the next position is intifa'u alharaj, and the negation, not having any hardship in your heart if it's not in your favor, and you know it's from the truth. This is the position of iman, or the perfection or the excellence of iman. And then the third level, which is the loftiest level, with taslim, totally submitting yourself. You know taslim comes from Islam, submission. That submission. This is maqam al-ihsan. And if you realize, these three maqamat, these three levels are mentioned in the long hadith, the hadith of Jibreel, the long hadith where the angel came to the Prophet ﷺ. So it's important for us to know that SubhanAllah, when we're pleased with being corrected, when someone brings us a sunnah, something authentic, from the Quran, or the sunnah of the Prophet ﷺ, what is our reaction? Resorting to the sunnah of the Prophet ﷺ requires knowing who he is. If we don't know who he is, how can we value him ﷺ, and how can we ultimately value Islam? So it's important for us, this beautiful verse, as they say, ayat al-mihna, it's the test, it's the verse of a test to see where our allegiance lies to Islam. We, i.e. the Quran and the sunnah of the Prophet ﷺ, may Allah ﷻ make us obedient and allow
that obedience to be a means of admitting us into Jannah, inshallah. Beautiful. SubhanAllah, so much to really ponder upon when reciting Surah Nisa today, so I really appreciate both of you. First of all, tolerating my joke in the beginning. You didn't make fun of me too much. I worked hard to think of that, by the way. I worked hard, Sheikh. It showed, Mashallah. It showed. Okay, good. There you go. See, this is validation. I need validation from you, Sheikh. The cool with Sheikh, I know that. I need you to tell me that I'm doing okay. I was actually quite shocked that you put that all together, man. I was like, and you are. I was like, man, don't worry. I'm doing it. I really appreciate both of you. Sheikh Ta'ar, any words, man? Usually we've been able to steal you for another night in the Quran 3430. This time, unfortunately, you got one appearance, unless a guest drops off last minute, and you're generous enough to jump back on. But any just words of advice as you've started Ramadan, just short, quick thing for us, inshallah, that you'd like to share with us before we conclude now? I want to just, I actually want to piggyback off of something. I heard somebody the other day say veggie back. I was like, wow. Anyway, so I guess I'll do piggyback, but yeah, I want to piggyback on something Sheikh Abdullah said. And that is that this is a Ramadan is a time of, it's not just a season where you do good things, and then you drop off after the season, right?
It really should be used as a catalyst to build off of and to build better habits and to really look at, you know, some of the things that you want to change about yourself. I mean, don't just let the days go by, like be intentional about changing certain things. And even if you just take one thing or two things, small things that you continue to do after the month of Ramadan, that you do throughout the month of Ramadan, and that you are going to continue to do bi'idhnillahi ta'ala, then that is something that is extremely beneficial. And what you'll see is that over time, you have become a different person. And to the point that you get like, you know, Sufyan and some of the others from amongst the scholars, where it was said about them that if they were told that the angel of death is going to come take your soul in an hour, there wouldn't be much, there wouldn't be anything more that they could do. They were already engaged. I mean, to me, that's very difficult to actually, you know, totally really comprehend. But SubhanAllah, I mean, this is the way that we live in their lives. And I think that if we can, you know, the more Allah Azawajal blesses us with these seasons, these are seasons where we can increase, where through the community also we grow, that if we can continue to build on that bi'idhnillahi ta'ala, then we'll meet Allah Azawajal hopefully with him being pleased with us. And that is the ultimate goal. Wa ridwan min Allahi akbar. The pleasure of Allah Subhanahu wa ta'ala is greater than anything else. May Allah grant us all that rida, that pleasure of Allah Subhanahu wa ta'ala, the abode of his pleasure in his paradise. Sheikh Abdullah, you got 10 seconds of nasiha. Nasa Allah rida ba'dil qadha, as the Prophet ﷺ used to say in his dua, long dua, and we ask you for pleasure after the decision has been made by you, you know, the qadha, or the ruling has been made by you.
So we ask Allah to be pleased with whatever, to make us pleased with whatever he has legislated. And Allah Subhanahu wa ta'ala preserve you both, Sheikh Tahir. Look forward to seeing you next time. And a reminder to everyone, inshaAllah ta'ala, please visit the dua series, benefit from it, and make dua for Sheikh Tahir and his family, and everyone at Yaqeen and their families within the Ummah, as you watch it, benefit from it, and read it, inshaAllah ta'ala, as well as Sheikh Abdullah, and all that he does, alhamdulillah, and the convert resources in particular, which are also on the landing page. Jazakumullah khayran. As-salamu alaykum wa rahmatullahi wa barakatuh. Wa alaikum assalamu alaykum wa rahmatullahi wa barakatuh. Wa alaikum assalamu alaykum wa rahmatullahi wa barakatuh, Sheikh. The Prophet ﷺ said, may Allah make radiant the face of one who memorizes something that I have said, and who conveys it to others. This shows us the importance of us as Muslims being inquisitive about the things that the Prophet ﷺ would say throughout the day and throughout the night. There's a dua for almost every occasion. It's upon us to go out and seek what did the Prophet ﷺ say when he put his clothes on? What did the Prophet ﷺ say when he woke up? What did he say before he went to sleep? What did he say before going into the restroom and coming out? All of these things, the Prophet ﷺ used to say things. That's why in this series, we're not just going to tell you what the dua is or what the formula is. We're also going to teach you the Idli night to honor some of those meanings.
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