Qur'an 30 for 30 | Season 2
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Juz' 13 with Sh. Yahya Ibrahim | Qur'an 30 for 30 Season 2
Before the Prophet ﷺ left to Madinah, Allah revealed Ar-Ra’d and Ibrahim as a final warning to value the light that would soon leave their midst.
Sh. Yahya Ibrahim joins Sh. Abdullah Oduro and Dr. Omar Suleiman to have a beautiful discussion on the du'a of Ibrahim (pbuh), Shaytan’s khutbah, and the ten recommendations Allah makes for us to move from darkness to the light of tawheed.
Download our FREE eBook "Qur’an 30for30: The Companion Reader" here.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaykum wa rahmatullahi wa barakatuh everyone. Welcome back to Qur'an 30 for 30. We are joined alhamdulillah rabbil alameen tonight by the Shaykh of human beings and kangaroos in Australia. Alhamdulillah Shaykh Yahya Ibrahim. How's it going? It is past fajr over there alhamdulillah. It's good to see you Shaykh. How are you? Alhamdulillah Allah barak fi kum wa alaykum wa salam wa rahmatullahi wa barakatuh. It's always nice to see your bright faces. MashaAllah. May Allah always connect our hearts even if we're not together inshaAllah physically. Ameen. Allah barak fi kum. Jazakumullah khair. So Shaykh Yahya is subhanAllah for everyone that if you haven't followed the guidebook of God series, then you did miss out. Alhamdulillah truly a beneficial series. So please do catch up on that inshaAllah ta'ala. And inshaAllah ta'ala he'll be doing a lot more with Yaqeen bismillah. But you know I'll just share this personally that Shaykh Yahya is truly one of the people that I looked up to most in the da'wah that helped me understand so much about you know the best way to teach this message and I'm still trying. But I've learned so much from him personally and he's been a personal friend alhamdulillah for over a decade. And someone I rely upon and someone that embodies much of what we talk about with the Prophet salallahu alayhi wa sallam. Someone that always reaches out and that cares for his brothers alhamdulillah. So Shaykh Yahya it is truly a pleasure. May Allah reward you for all that you have done. He's also someone whose advice I sought on the Ramadan series. So he told me to go for it. So you know he's someone whose counsel I sought about it alhamdulillah because I benefited from the way he's taught seerah in the past with the Prophet salallahu alayhi wa sallam. About the Prophet salallahu alayhi wa sallam's human side, the tearful moments of the Prophet salallahu alayhi wa sallam. And so JazakAllah khair Shaykh Yahya for all that you've done. For Yaqeen and of course before Yaqeen and for me personally alhamdulillah rabbil ameen. And I believe you guys have met Shaykh Abdullah, Shaykh Yahya?
Yes, mashaAllah. You probably don't remember I met him a long time ago in Detroit. It's like two maybe two thousand even before that. Long time ago subhanAllah. Yeah I was telling him when he came on but mashaAllah I'll tell him later inshaAllah. He probably doesn't remember but I was a new Muslim. What's important really is that it was a meeting that I'm sure was blessed and it's it's the connections that we have that subhanAllah at times maybe we forget but our athar and our footprints and our words that are for the pleasure of Allah that connect the hearts that go past maybe decades. SubhanAllah the brother's speaking about maybe 20 years. May Allah subhanahu wa ta'ala make that a light for us on the day of judgment. Allahumma ameen. So I'll start inshaAllah with just a brief overview of the Juz from a seerah perspective. We are now alhamdulillah rabbil ameen in Juz 13 and this is a Juz that continues building off of surah Yusuf and I know that with surah Yusuf it's subhanAllah there's so much to reflect upon you know from surah Yusuf but just for the sake of turning the chapter inshaAllah and understanding what some of the other themes are that show up in this Juz through some of the surahs that come afterwards I'll move on to surah al-Ra'd and surah Ibrahim. Now these two surahs are both Meccan surahs so we are not switching back to Madani surahs. They remain in Mecca but these are undoubtedly in the last phase of the Prophet salAllahu alayhi wa sallam's preaching in Mecca and so the themes of the surahs as we spoke about last year and if you'll read in your companion guide the e-book Quran 30 for 30 of course the theme is emphasizing the oneness of Allah subhanahu wa ta'ala emphasizing the truthfulness of the Messenger salAllahu alayhi wa sallam and the tone at this point is a warning
that this is sort of your last chance to do right by the Messenger of Allah salAllahu alayhi wa sallam as he's in your midst because if you don't then that light will leave you and it will go to another place and subhanAllah you know the theme of building off of Yusuf alayhi salam wa sharahu bithamanin bakhsin darahinan ma'dooda wa kanu fihi min az-zahideen you know the fact that they put Yusuf alayhi salam in a well and they did not value him and then he was purchased sold into slavery for just a few coins they didn't value him alayhi salam and they were amongst those that that essentially washed their hands from him they didn't want anything to do with Yusuf alayhi salam but then came to realize the value of Yusuf alayhi salam subhanAllah then we go into these last surahs which are really you know final warnings to the people of Mecca that you are about to lose the opportunity to have the Prophet salAllahu alayhi wa sallam in your midst and to honor the Messenger salAllahu alayhi wa sallam and this is the most praiseworthy of Allah's creation and will be the most praised man by Allah's creation right and he's going to go to a another group of people that will not look at him with lesser value that will know his worth and that will take him in and that will sacrifice themselves for him and then the entire world will benefit from him salAllahu alayhi wa sallam and wish to attach themselves to him alayhi salatu wa salam so there is a connection subhanAllah truly to this part of Yusuf alayhi salam and the story of Yusuf alayhi salam and them not valuing him until he comes back to them as a leader right as the king of Egypt and basically here we're going to see with the Prophet salAllahu alayhi wa sallam that these same people that ran him out would not value him would not understand his worth alayhi salatu wa salam until Fatih Mecca until the conquest of Mecca where he's in the similar conversation with them so then you go to Surah Al-Ra'd and Surah Ibrahim and I'll just point to subhanAllah a few highlights because I know that we're going to have a rich discussion
tonight bidnAllahi ta'ala verse 30 of Surah Al-Ra'd Allah Azawajal says kathalika arsalnaka fee ummatin qad khalat min qabliha umamun li tatlu alayhim allathee awhayna ilayka wahum yakfuruna bilrahman so that's the part I want to seize on but qul huwa rabbi la ilaha illa huwa alayhi tawakkaltu wa ilayhi mataab and so this this verse thus we have sent you as a messenger of Muhammad salAllahu alayhi wa sallam to a community that many communities had come to before and have passed away so that you may recite to them what was revealed to you and yet they deny al-Rahman yakfuruna bilrahman say to them he is my lord there is no god but him in him i have placed my trust and to him i shall return subhanAllah the fact that these people had an issue with the name of rahman they took particular issue with al-Rahman the most merciful the the name of Allah subhanahu wa ta'ala that we seek and of course through all of the names of Allah subhanahu wa ta'ala we seek Allah's mercy his generosity and we call upon him with those names but al-Rahman right can you imagine subhanAllah that they denied al-Rahman they said we don't recognize al-Rahman and some of the scholars say this was a specific response to Suhail ibn Amr who would of course object to al-Rahman the name of al-Rahman even in the treaty of Hudaybiyyah say we don't recognize al-Rahman al-Rahim so Allah subhanahu wa ta'ala this is this is not the only time in the Quran that this is mentioned that he is al-Rahman hal ta'lamu lahu samiyya is there any likeness to him is there any other name like al-Rahman and is there anyone to be compared to al-Rahman but here particularly like you know if anything you should you should not be objecting to this name out of all names subhanAllah al-Rahman you have a problem with Allah subhanahu wa ta'ala al-Rahman and you're saying that we don't recognize uh the most merciful
so it shows you truly how deviated their hearts were at this point and how lost they were and how they were approaching the message and the messenger sallallahu alayhi wasallam and the way they were approaching their lord and the particular things about their lord that they were objecting to like you would think that they would love that uh their lord is al-Rahman and that they're being introduced to al-Rahman but instead they object to it why because that's not a name that was passed down to us by our forefathers Allah that's a name that we know with all the idols around him in you know in in in association the false associations and idols that we've placed next to him but uh al-Rahman we don't even know that name because our forefathers never gave us that name therefore we reject that name so subhanAllah shows you their dalal it shows you how misguided they truly were then when you get to surah Ibrahim uh which is right after that subhanAllah uh in surah Ibrahim and of course I did a whole dhul hijjah series on the prayers of Ibrahim because every dua of Ibrahim especially once you situate it within its historical context is just full of lesson upon lesson upon lesson it really doesn't stop so here in surah Ibrahim where Allah subhanahu wa ta'ala once again reminds about the nature of the message li tukhrijal nasa minadhulumati ila al-nur that this was sent to you so that you may take people out from darkness to light that wa ma arsalna min rasoolin illa bil-isani qawmi that we never sent a prophet before except that he spoke the language of the people that you spoke the language of the people and you try to bring the people from darkness to light and that is your message here if you go to verse 35 where Ibrahim alayhi salam is praying wa idh qala Ibrahimu rabbi ja'al hadha albalada amina wa jnubni wa baniya an na'bud al-asnaam when Ibrahim alayhi salam called out to Allah subhanahu wa ta'ala and said oh my lord make this city secure make it a place of safety and keep me and my children away from worshipping
the idols rabbi innahunna adhlanna kathira minanas fa man tabi'ani fa innahu minni wa man asani fa innaka ghafoorun rahim my lord they have caused many people to go astray so whoever follows my way is from me and whoever follows a way opposed to mine then verily you are all forgiving and and all merciful there are so many gems to pull from this but let's let's start with this Allah azza wa jal reminding them that the ultimate forefather that you ascribe yourself to has nothing to do with you because of the idols by which you are expelling his greatest descendant right so your ultimate forefather is completely denouncing you and saying you are not of him because of the idols that you are clinging to in the name of your forefathers subhanAllah this is really powerful if you think about the context of it on top of that the fact that the ulama mentioned that Ibrahim alaihi salam went to Mecca to escape the idols right I mean subhanAllah when he went to Mecca it was a barren desert and he had left a people of idol worship and here you are setting up idols in the place that was a refuge from idol worship so how how sick it is right and how distant you have become from your actual forefather Ibrahim alaihi salam and Ibrahim alaihi salam ascribing that anger towards the idols themselves and then Allah subhana mentions Ibrahim alaihi salam's dua our lord I have made some of my offspring settle in this barren valley near your sacred house our lord I did so so that they may establish the prayer so cause some of the hearts of the people to affectionately incline towards them and provide them with fruits for their sustenance so that they may give thanks some of the scholars mention a beautiful thing here in regards to the turn
turning point of the hijrah that whose hearts were turned towards the people now obviously Ismail alaihi salam and Hajar alaihi salam we know what happened with them and the tribe of Jorhum that settled around them and the hearts being inclined towards them to settle that place but some of the scholars say that one of the benefits of this is that the hearts of the people of Medina became attached to the prophet salallahu alaihi wasalam not because he was Meccan but because he was abandoning the idols that Ibrahim alaihi salam abandoned and called for Mecca to be free from so the the hearts of the people of Medina were you know at least the people of Mecca they did not understand the attachment of the hearts of the people towards the prophet salallahu alaihi wasalam who was not from their descendants the people of Medina could not even sort out of course at that time Yathrib they couldn't even sort out their own differences how could they love this descendant of Ibrahim alaihi salam so much that they were now willing to put aside all of their differences and then put their lives on the line and that was because of Tawheed that was because of Marathiism because they knew who the prophet salallahu alaihi wasalam was therefore to sacrifice for him alaihi salatu wasalam was entirely worth it and they loved him for all of the right reasons rabbana innaka ta'lamu ma nukhfi wa ma nu'linu ma yakhfai ala allahi man shay'an fil ardi wa la fi al sama' alhamdu lillahi alladhi wahabali ala alkibari isma'ila wa ishaq inna rabbi la samiu'ad du'a so Ibrahim alaihi salam goes on to call upon Allah subhanahu wa ta'ala to say you know what we we conceal and you know what we reveal and all praises be to Allah subhanahu wa ta'ala who gave me isma'il and ishaq verily my lord hears all the prayers and then he mentions rabbi ja'anni muqeema salati wa min dhuriyati rabbana wa taqabbal du'a oh my lord enable me and my offspring to establish prayer and oh my lord accept this prayer of mine and then he continues to make du'a for the believers for his parents for the believers
and until the day of judgment shall take place now I'm going to end on this point inshallah ta'ala because it's really powerful to see the transition Ibrahim alaihi salam makes this du'a and we know that the du'a of Ibrahim alaihi salam is delayed and that is once again a sign that Allah will fulfill his promise as Ibrahim alaihi salam made that du'a even though it is delayed right after that it seems to be a different theme but it's not the verse right after the du'a of Ibrahim alaihi salam verse 42 wala tahsabanna allaha ghafilan amma ya'mal al-dhalimun innama yu'akhiruhum liyawmin tashkhasu feehi al-abasar do not think that Allah is unaware of the of the evil doing of the oppressors don't think that Allah is unaware of their oppression verily Allah delays them to a day that their eyes shall continue to stare in horror so subhanAllah it's a soothing to the prophet salallahu alayhi wa sallam who's being oppressed and to the believers that just like Allah delayed the answer to the du'a of Ibrahim alaihi salam but it will come to fruition in its full glory and you will witness that as the community of Muhammad salallahu alayhi wa sallam likewise for the oppressors don't think that they're getting off with this Allah is merely delaying them to where they will experience their punishment in its full scope so subhanAllah it is a message that immediately transitions them to delayed from delayed du'a to delayed punishment both of which are significant uh to the prophet salallahu alayhi wa sallam and to uh the people of Mecca that surely the promise of Allah subhanahu wa ta'ala will come and now you know the the theme of the surah was that Allah sent the prophet salallahu alayhi wa sallam to take people from darkness to light the light is leaving Mecca and lighting up Medina until Allah subhanahu wa ta'ala's promise comes to be and the light of the prophet salallahu alayhi wa sallam comes back to Mecca and from al-Medina the light continues to shine uh to the world may Allah subhanahu wa ta'ala fill our hearts with the love of tawheed with the
love of Allah and the love of the messenger salallahu alayhi wa sallam and bring light and life to our hearts through that message Allahumma ameen uh inshallah ta'ala I'll invite first shaykh Yahya Ibrahim if you have anything you want to share bit in the night ahead and we'll move on to shaykh Abdullah Alhamdulillah that was a beautiful uh rendition and a beautiful discussion uh about um uh the conciseness of the surahs I think one of the things that's important to kind of note as a transitional point between each of these surahs in this particular juz is something that al-imam al-suyuti writes about uh you know one of his books it's called the asrar of the tarteeb of the quran the secrets in the organization or the chronology of the quran and in surat ar-rad you see as it comes after surat yusuf surat yusuf kind of ends with uh Allah saying in ayah I believe 105 wa ka'ayin min ayatin you know fissamawati wal ardi ya murroon alayha wahum anha mu'aridoon how many times they will see signs in the heavens in the earth that they pass by it haphazardly without contemplation and that it doesn't settle with them and therefore it's only appropriate that the very next surah is going to be a surah that speaks about one of the most phenomenal uh signs that's witnessed by mankind when there are powerful storms which is thunder so it it kind of followed through that ar-rad becomes yusabbihur radu bi hamdi even you know the the thunder is an expression of the glorification of Allah subhanahu wa ta'ala in the capacity that is known to Allah and then Allah subhanahu wa ta'ala will say wahuwalladhi maddal arda he's the one who extends the earth for you wajAAala feeha rawasi made upon it mountains wa anhaara you know the rivers that flow the water that descends the jaAAala feeha zawjayn ithnayn you know the fruits there are pairs of all things this is something that is
you know a subtlety that I think that is kind of important in the transition but it also continues through in the transition into surah Ibrahim from surah ar-rad where Allah subhanahu wa ta'ala ends in surah ar-rad speaking about wa man indahu ilmul kitab that the one Allah subhanahu wa ta'ala who is the one who has knowledge of the book he's the one who reveals it so surah Ibrahim then begins with the very same theme kitabun anzalnahu ilayk this is a book that I send to you so there's this level of continuity that we find from one chapter into the Quran that requires for us to kind of look a little bit deeper and part of the discussion I think we will definitely have to have when we speak about this section of the Quran in particular is about Yusuf alayhi salam the message and the theme of the story is one of love both the love that we want and the love that we, that can destroy us and we'll kind of speak about that later I assume there's also the issues about contemplation and does contemplation lead to shukr so it's almost about you need to come to love God through the love of others and forgiveness to others which is Yusuf alayhi salam and you need to love that God Allah subhanahu wa ta'ala will test us and that transitions you to look around you and contemplate the phenomena that you are and that surrounds you and then let that come into shukr so you find that there's this heavy theme of thankfulness in surah Ibrahim you know where even Musa alayhi salam wa qala Musa li qawmihi in takfuru fa inna Allaha laghanina you know if you were to disbelieve in God Allah remains ever worthy of praise, ever worthy of being acknowledged, he's the one who does not
need and at the end of the chapter most people do not show thankfulness to the ni'mah, wa in ta'uddu ni'mat Allahi la tu'suha and this is such a beautiful set of verses and a beautiful section and juz of the Quran, may Allah subhanahu wa ta'ala bless you. that continually connect us and enliven our hearts with its discourse, Allahuma Ameen. Allahuma Ameen, Jazakum Allah Khair, Shaykh Yahya. Tafadhal Shaykh Abdullah. Jazakum Allah Khair, those are beautiful reflections and I like the transition to showing that continuity. SubhanAllah, surah Ibrahim is probably my favorite surah of the Quran, being that all the surahs are beautiful and they all have you know their connection with one another for the general theme of the Quran or themes of the Quran. But SubhanAllah, there is a portion in surah Ibrahim that is a fiery khutbah if you will. And that's what some of the scholars of tafsir, they translate it to be a fiery khutbah. And that is SubhanAllah, the reality of shaytan and the reality of those that were weak in following shaytan by following others that had authority over them or those that they looked at as holy and worshipped to the degree of worshipping others besides Allah or along with Allah Subhanahu wa ta'ala. And that is in the verse number 21 and 22. Allah Subhanahu wa ta'ala talks about Yawm al Qiyamah. There's one thing that we should remember as Muslims, that we believe in the six pillars of Iman being that it's the pillars that we may know inshaAllah, one of them is the day of judgment, that there will be a day that we will stand in front of Allah Subhanahu wa ta'ala, we will be gathered in front of Allah. And there are numerous descriptions in the Quran and in the authenticated sunnah of the Prophet Sallallahu Alaihi Wasallam. For example, we lifted up Ghurr al-Muhajaleen, there's certain body parts that will be lit
up from wudu, will be lit at that time. So the ones that make wudu, those parts will be lit inshaAllah. So many different events that take place. So Allah Subhanahu wa ta'ala here is SubhanAllah, we have to remember that Allah tells us literally about the future. He tells us the dialogue, the monologues, what certain people will say, the conversations that will take place in heaven. Just stop and think about that. Like there will be conversations in heaven. There will be people speaking in hell. Allah is telling you what they will be saying. And He's asking you, which conversation do you want to have? Where do you want to be? And that's why this khutba nariyya is so important. Allah Subhanahu wa ta'ala says here, abduh-llahi wa shaytan wa jinn, wabarazu li-llahi jamee'an faqala duAAafa'u lil-ladheena astakbaru inna kunna lakum tabAAan fahal antum muqnoona AAanna minAAadhaabillahi min shaykh Allah Subhanahu wa ta'ala says, and they shall appear before Allah on the day of resurrection. Even the weak will say to those who were arrogant, the weak being the ones that were weak in their iman, or the ones that were weak by following those people, such as the ones that followed Fir'aun, for example. Those are the duAAafa'u. And the ones that were al-mustaqbireen, the ones that were arrogant. Istikbar comes from kabir, to be big, so to request to being greater than you are, which is arrogance, for lack of better words. They will say to them, on this day, because they relied on them in this dunya, and SubhanAllah wa'habatul suhaila, he mentions that, SubhanAllah, the duAAafa'u in this particular context, the ones that were the authoritative figures, the saadat, the kubara, the ones that had authority over people and they were tyrannical or they called the people to worship them, they had some type of force. Sometimes they would force the people to a certain degree, to where the people would
choose to follow them and possibly associate partners with Allah Subhanahu wa ta'ala. On this day, they will call out to them. Faqala al-duAAafa'u lilladheena istakbaroo. Verily, we were following you. Can you avail us anything except Allah's torment? And then they will say, SubhanAllah, qaloo law hadana allahu lahadaynakum sawa'un alayna ajazi'na am sabarna ma lana min mahees. Then their response will be, they will say, had Allah guided us, we would have guided you. And scholars mention there's two forms of guidance here, the hidayat al-ishar wal-tawfiq, the guidance of showing you the way and the guidance of going that actual way. Law hadana Allah, ya'ani hidayat al-tawfiq, if Allah had guided us in making the right choice, lahadaynakum, then we would have shown you the correct way of going. But this is, as scholars say, kadhibun, this is even a lie in and of itself. sawa'un alayna ajazi'na am sabarna ma lana min mahees. And this is interesting here. They say after they mention, if we were guided, we would have guided you guys, right? What do they say after that? It doesn't even matter. It basically doesn't even matter. We have reached this point of torment when we had an opportunity. sawa'un alayna, sawa'un means equal. It doesn't matter. ajazi'na am sabarna. If we were to lose our patience or even if we were to be patient in the hellfire, even if we were to be patient, it doesn't matter. a'ithab yateekum, that the punishment will be coming to you. SubhanAllah. You know, Allah brings these verses for you to ponder over and to stop and ask yourself, and what I'm doing in my life on a daily basis consistently, will it get me closer to this conversation or will it get me closer to the conversation of heaven? Allah Subhanahu wa ta'ala continues on. And this is the khutba nariyya. And this is what the scholars call the khutba of shaitaan. This first conversation was from the weak or the people that worshipped or called on
others besides Allah, speaking to them on this day, hoping for their protection from the a'ithab and they said, we cannot do anything for you. It doesn't matter. It's over. We have to accept this punishment. Now it's the khutba of shaitaan himself. Listen to what shaitaan says. wa qala shaitaanu lamma quliya al-amlu inna allaha waAAadukum waAAadil haqqi wa baAAattukum faakhlaaftukum. This is the first part. He says, and shaitaan will say, when the matter has been decided, this is what he says, verily Allah promised you a promise of truth and I too promised you, but I betrayed you. waAAadil haqq. So the promise of truth, in other words, is the shari'ah. The promise of truth is what Allah Subhanahu wa ta'ala has brought from Adam all the way to the Prophet salallahu alayhi wasalam Muhammad. The promise of truth is from the a'idab of the shari'ah. The promise of truth is anything that we know as particularly halal and haram, what has been brought by Allah. haala waAAadil haqq that some scholars say. The waAAadil haqq some scholars say as well is that day that there will be a day such as the day that is going on now, the day of gathering, yawm al qiyamah. waAAadtukum faakhlaaftukum. And I promised you, but I lied to you. And then listen to what he says here after that. wa maa kaana liyaAAalaykum min sultanin illa an daAAootukum fastajabtum lii fa laa taloomooni waloo anfusakum. SubhanAllah. And then shaitan says here, I had no authority over you except that I called you and you responded to me. So blame me not blame yourselves. Shaitan only calls you and tries to entice you to do something. waqasama huma inni lakuma lamina an-naasiheen. This is what shaitan iblees did to Adam alayhi wasalam. He called him and he said really I'm an advisor. I'm not going to force you. You know I'm going to laa inni lakum an-naasiheen. So shaitan, we have to look at where is that call of shaitan in our lives.
From individuals and sometimes the wiswas, min shabri alwiswas il khaannaas. The whispers that are in the breasts of human beings. We have to stop and evaluate it to the best of our ability. With the reality that we will fall short. But how conscious are we of that reality? So shaitan is saying look, I just called you man. I'm just trying to provoke you to do something. And you answer. Don't blame me, blame yourselves. This also shows that there is a level of responsibility for the human being. Thus there is reward or punishment. Shaitan continues on and he says maa anabimusriikikum wa maa antum bimusriikhiyaa. inni kafartu bimaa ashwartumuni min qabal inna al-dhalimina lahum a'dhabun aneem. And that's his khutbah. He says here, I cannot help you nor can you help me. Maa anabimusriikikum wa maa antum bimusriikhiyaa. And this is interesting, the word musriikikum. Because musriik comes from saraka. And saraka literally is to scream. In the hadith of the Prophet ﷺ he talks about when the baby is born, he talks about the suraakh, screaming. He said I am not the one that you can resort to. Basically, the screaming that you will be having in this day of judgment. And there's a hadith that talks about that there was the sounds of people screaming in the hellfire. That screaming will resort to nothing. I cannot help you nor can you help me. And then he says here, inni kafarti, I deny your former act in associating me as a partner with Allah ﷻ. And this is mentioned in other chapters of the Quran where in the chapter of Hashrah for instance, falammaa kafara qala inni bari'un mink inni akhaafu Allah rabbal alameen. When the individual disbelieves, Satan will say to him, verily I am free from you, bari'un mink. Verily akhaafu Allah rabbal alameen.
I fear my Lord, Rabbi, Allah rabbal alameen. Allah the Lord of the alameen. So look at this, subhanAllah, that shaitan is freeing himself from any responsibility on that day because he knows the truth. And then he says, innaz zalimeena lahum a'zabun azeen, that verily there is a painful torment for the zalimoon. And we have to remember the word zulm is the opposite of adal. And zulm is oppression. Zulm is taking something that belongs in one place and putting it in a place that it doesn't belong to be. And the worst type of zulm is as Luqman told his son, innaz shirkah lahum a'zeen, that shirk, polytheistic practices and polytheism in the heart, the belief that Allah is like his creation is the worst form of placing something in its improper place. And that is zulm. So this is the khutba of shaitan, but remembering in conclusion, we should be adamant of always looking at the satanic elements that may be around us that can affect us because we don't want to be the ones that will be gathered hearing this khutba from shaitan, knowing that there's no return. And then the one that we relied on is turning away from us. May Allah subhana wa ta'ala make us of those that trust in him ultimately to where we will be with the ones, fee sururin mutaqabileen, we will be facing each other. Qutufuha daniya, we will be facing each other in jannah on velvet couches where the fruits will just be coming down. Qutufuha daniya. The fruits will come down and you just pick them as you wish. May Allah subhana wa ta'ala bless us all. Allahumma ameen. Jazakumullah khair, sheikh. Wa rahmatullah fikum. May Allah subhana wa ta'ala never allow us to hear that khutba of shaitan and may Allah subhana wa ta'ala allow us to be of those people that you mentioned, bindinahi ta'ala. Allahumma ameen. Sheikh Yahya, tafadhal. SubhanAllah, it's just a beautiful gathering and discussion. I've enjoyed thoroughly everything, mashallah, that Dr. Abdullah has shared and yourself, Dr. Omar.
And if I just can go back to how I kind of formulated my thoughts. SubhanAllah, we're in this section in reading in our taraweeh prayers and it becomes important kind of to go a little bit deeper. And I thought I'd just give a little bit of depth to the ending of the story of Yusuf alayhi salam. See, the story of Yusuf is, if you were to sum up the chapter, it's about love. It's about the good love and the bad love. And SubhanAllah, all of us, one of the things that is consistent in our life is seeking love. And that's why Allah subhana wa ta'ala, you know, of the dua of Dawood alayhi salam, that would be made by our Prophet alayhi salam was, Allahumma inni asaluka hubbak. Oh Allah, I ask you for your love. Wahubba man yuhibbuk, and the love of those who love you. Because there are those who love other than Allah. You don't want to have that greater association with them than those who have a greater association with Allah, which Allah of course condemns in Surat al-Baqarah, yuhibboonahum kahubbillah. There are those who are so infatuated with a false sense of love that they love these things, these people, these individuals, these materials in a way that only Allah should love, should be loved. walladheena aamanu ashaddu hubban lillah, but those who believe are those who are more severe in love. So the story of love is the story of the Prophet alayhi salam, but it's the stories of the Prophets before him and centralized in the story of Yusuf, which is ahsan al-qasas, the greatest narrative. So in Surat Yusuf, you see so many illusions of relationships that are positive and negative. There's the love of a father for his son, but there's a mistaken love for young sons to their father that makes them have a hatred for their brother. See if you kind of look at the previous juz that leads us into this, there is this treachery and betrayal of Yusuf based on love.
His brothers love their father, they want his attention, but they betray their brother. The wife of al-Aziz, she has a love and a seeking to fulfill her desire that leads her to treachery. There's the love of desire that the women conspire against Yusuf that leads to tragedy. And what must undo love, negative love is as a positive love. So Allah then gives us the righteous love, the moral love in comparison to that which is immoral. And therefore the next set of verses that you will see throughout this juz are the things that are meant to endure us and bring us closer to the true love that we seek with Allah Subh'anaHu Wa Ta-A'la, with society that we live in, with those who love us and those who do not love us. There are always levels of capacity that we seek and we ask Allah Subh'anaHu Wa Ta-A'la to make us from those who are enduring in love and loving of others and compassionate towards others in a way that is pleasing to Him the most high. Patience of course and love are one and the same. Having that level of patience and endurance. If you can kind of reflect with me in your own Mus'haf at a later time inshaAllah as you sit with yourself and you read this chapter, as we move out of Surah Yusuf you enter into Surah Ar-Ra'd which is thunder. And Surah Ar-Ra'd has this 10 recommendations that Allah Subh'anaHu Wa Ta-A'la makes for us. And this is from verse number 19 to verse number 23. And when you kind of look through these verses I want your heart to kind of open to them and I want it to be something that is activated that you and I can make concrete choices about how we can draw closer to Allah because Allah gives you this map which is the book of Allah, this guidebook to Allah Subh'anaHu Wa Ta-A'la.
Allah says, Allah ask a rhetorical question. Can the one who knows that this is your Lord's revelation to you, Ya Muhammad Sallallahu Alaihi Wasallam, can they be compared, can they be made equal to the one who is blind to that truth and reality, to the one who is unwilling to contemplate that reality? Those who are mindful, those who are contemplative, Ulul Al-Baab will be the people who have reason. Now the word Lubb in the Arabic language refers to the heart. There's Qalb, there's Sadr, there's Lubb. This Al-Baab, it's a cognitive function in a higher order. It goes beyond the normal faculties of life. And this Surah, one of the secrets within it is Allah speaks to the conscious world that's around us. So the mountains have a consciousness, your shadow is something that is making sujood to Allah, taw'an wa karha, as we will mention. But Allah gives us these 10 things and He says, these are 10 things that are done by those who have reason and those who have an understanding that is a higher level than just simply their cognition and their mental states and minds. Al-Ladheena yufoona biAAhdillah, these are people who honor Allah's covenant. La ilaha illallah, the statement of tawheed is al-urwa al-withqa, it's the strongest handhold that you and I must always hold onto. And whether you are a sinner or a righteous person in whatever state you're transitioning through in life, don't ever, ever, ever let go of that covenant that you've made to Allah that I worship none but you. I will never have devotion, never have a sense of love that goes beyond what should be the
love that I have for you, O Allah. Even when it's darkest moments in my life, that the light always remains, the pilot light in my heart of tawheed, of the kalima, never dwindles. Wa laa yanqudoonal mithaa, and never break that pledge. And that reflects then in their treatment of others. Yathiloona maa amara Allahu bihi, they are those who maintain whatever ties Allah has ordered. The ties with your family, the ties with your community, the ties with your country, the ties with the believers, the ties with those who pay your salary, the people who you have obligations to, that you are a person of substance, of ethics, of morality. Yathiloona maa amara Allahu bihi an yusala, wa yakhshauna rabbahum. And they have a devotion, they have an awe in front of their standing of their Lord. Waya khafoona soo alhisab, because they are strict in their fearfulness of the day that they will be judged. They are considering that there will be a moment where they will be accounted for. Walladheena sabaru ibtighaa wajhi rabbihim, they are those who endure with patience, whatever life throws at them, whatever qadar emerges to them, that their prosperity leads them to their sujood and their adversity leads them to their sujood. That whether they are elevated and celebrated or whether they are made to be humbled by the command of Allah and maybe downtrodden in the estimation of others, that they always are ascending in their humility to Allah Subhanahu wa ta'ala. There is a level of sabr and patience and deliberation that they have in their consideration with Allah. Ibtighaa wajhi rabbihim, because they seek the face of their Lord, the face of Allah that we will be able to gaze upon in Jannatul Firdaus that the Prophet ﷺ promises us.
You know, it is seeking the pleasure of Allah, but that greatest pleasure you and I will have in Jannah is an nazari ila wajhi rabbihim, to be able to gaze upon the Countess, the face of our Lord Subhanahu wa ta'ala wa aqamu as-salah. So for that reason it motivates them to stand in their prayers and may Allah allow us to stand in the night after fulfilling the five obligations. May Allah give us a standing in the nights that goes beyond the month of Ramadan. May Allah allow us to make that, you know, jahad of ourselves that we endure in those late hours when the night in your street is at rest but your home is enlivened with your remembrance of Allah Subhanahu wa ta'ala. Wa anfakum mimma razaqnahum. Not only do they look inwardly. They don't just stand in front of their Lord and the hell with everybody else. Everybody else needs to look after their own family, their own selves. No, wa anfakum mimma razaqnahum. They spend from that which they have been provided initially by me. And that spending initially is a financial determination but the infaq that a person does, it's with their soul, it's with their energy, it's with their time, it's with their knowledge, it's with their, you know, advice that they give, it's with the patience in the one who has rebelled against the truth that they mentor along the way. Sirran wa alania. They do that in sirr, in secret, in private counsel. And notice how Allah speaks about the infaq. It begins with a secret inward attempt in your heart. You know, the Prophet speaks about the seven categories of people who will be given protection and shade on the day of judgment when none other will be shaded. And of them is a person who gives in their charity with their right hand with such secrecy that their left hand doesn't know. Now of course that isn't, you know, a denouncement of those who give publicly. You should be giving publicly as well as giving secretly.
But your left hand doesn't know, meaning you're not holding your wallet and counting through the wad of bills you're going to give charity to. It's a reflex where you saw somebody in need, you put your hand in your pocket and you gave and you don't even know how much. Sirran wa alania. And there's a wisdom of giving it openly, giving it outwardly, letting people know that you've given because for everyone who follows your example, inspired by your example, you gain the reward of what they provided in that which they followed you in the good conduct. wa yadra'oona bil hasana. SubhanAllah. And they respond wa yadra'oona bil hasana al-sayyi'ah. They are those who respond to evil with good that they push back. They don't learn from the aggression of others. They don't learn from the obscenity of others. They don't follow a tit for tat approach. They're not those who have this mentality which leads to extremism. You said, well, I'm going to give it back to you. You gave one, I'm going to give you two in return. This was never in the guidance of our Nabi ﷺ's overall call to the truth. He was one who always taught us wa yadra'oona bil hasana al-sayyi'ah. They pushed back with a measure of good that was lesser, that was greater than the evil that they have experienced. Always lesser than whatever hostility was shown. This doesn't make us weak and doesn't make us mean and doesn't make us walk the earth that we are pushed around, downtrodden, people running all over us. But what it does do is that it centers us that we make decisions that are not built upon reactions but built upon a strategic objective of what is pleasing to Allah and will attain a goal that I seek to attain in this worldly life. Ula'ik. It is for these people. Lahum uqba al-daar. They are the ones who will have the ultimate abode and success in Jannah. It's a powerful statement.
One of the ayahs that I think cannot be overlooked in Surah Al-Ra'd as well is the ayah where we make sujood which is ayah number 15. Wa lillahi yasjudu man fissamawati wal-ard. To Allah bow down in submission. All those in the heavens and the earth. You're going to say brother Yahya, there's a lot of people walking the earth, they're not bowing down to Allah. So Allah makes it clear, taw'an wa karha, whether they do it willingly or unwillingly. There are moments SubhanAllah my dear brother, that you will be willingly turning yourself to Allah, subjugating yourself to Allah, surrendering to Allah, understanding He is the master and you are the one who is the slave, He is the provider and you are the beneficiary, He is the one who is the judge and you are the one who is about to be judged. That you stand in front of the King of Kings as a pauper with your hands outstretched. There will be moments in your life and circumstances where that reality is true and that can be by your choice or it will come whether without your choice due to the qadar that will definitely make all of us at one point or another, everyone who walks the earth, karha, know that they are submitted to the will of the Almighty Subhanahu wa ta'ala. Wadhilaluhum, look at this beautiful statement, and as well with them are their shadows in the mornings and the evenings. See the shadow that trails me in the morning and as it's getting time to sunset, that shadow is a reflection that is coming from my physical existence. And Allah Subhanahu wa ta'ala wants you to know that whether you do it physically or not, know that everything that surrounds you that radiates the life that you've been given, it's good, it's bad, it's ugly, it's happy, it's sorrow, everything in it, know that it is in the command of Allah and that even your shadow has a place in its worship with Allah
Subhanahu wa ta'ala on a non-conscious level. A beautiful tract about this is Al-Imam Al-Baghawi and you know, some of the great Imams when they were speaking about this ayah, they say, you know, the mountains have a consciousness, the skies have a, they have a level of awareness, but the shadow is a reflection of you. What is its consciousness? And they said that because it reflects all the other conscious things that surround us, you and I as Muslims, we believe that the place that you make sujood on the earth knows you. You believe that the mountain of Uhud loves you. You believe that we're loved by it and we love it in return. You believe as Allah says in Surah Al-Dukhan that the heavens weep when there are righteous and they restrict their tears for the immoral. Allah says that at the time of the destruction of Pharaoh, his soldiers and his ministers, Fama bakat alayhimu s-samaa, the heavens shed not a tear. SubhanAllah. Everything around you radiates, wayusabbihurra'du bihamdi and therefore the beginning of this surah is powerful that the thunder, that it is an expression of the glorification of Allah Subhanahu wa ta'ala. I wanted to end by speaking a little bit about Surah Ibrahim and Surah Ibrahim as our beloved Sheikh Dr. Abdullah, you know, he spoke about that momentous statement and that khutbah that is given that Allah foretells and foreshadows the warning through a warning of it of what will be said to the people when the affair has been settled. But I wanted to just highlight that in Surah Ibrahim, there is, you know, four moments where Allah speaks about the importance of understanding truth and the weakness of falsehood
and Allah Subhanahu wa ta'ala shows that the Qur'an bayyana anna al-Qur'an huwa al-haqq. The Qur'an is the truth. Wahuwa wahyu Allah, it is the revelation of Allah Subhanahu wa ta'ala and that it is meant to establish the truth and this is the beginning of Surah Ibrahim from verse 1 to verse 13. Kitabun anzalnaahu ilayka litukhrijal nasa minadhulumati ilal noor. This book was given to you, Muhammad, commanded for you to assist, to be the conduit of good that through it you will lead people from the darknesses into the light. The second important statement that relates to the truth that there is a dalal that the mushrikeen will always gravitate to and that you must resist it. As much as the Qur'an is the truth, it has an opposition and it has a people of opposition and there are the people of the Qur'an and there are the people of the shaytan and you need to make a clear choice which camp you want to be in. There's no gray area that, you know, I'm going to be half here, half there. Qul ya ayyuha alkafirun laa abudu. There's no compromise in this, that you must know who your Lord is. You must make Allah, you know, Rabbun nas, He is the Lord, the Creator. You acknowledge Him as most people on walk the earth acknowledge Him. But you must also make a malik in nas, the King of mankind in your life, who is the lawgiver whose laws you seek to honor and to fulfill in your duty to Him. And then this will lead you to allowing yourself to be the one who has taken Allah as ilah an nas, the one that is the only one worshipped by you as a recognition of your humanity and your need of surrender and submission to Him. And Allah gives darab allahu, Allah gives examples about those who fall off the path and go towards a disbelief. In that, you know, they say we have a doubt about God.
Qalaturusuluhum afillahi shakkun faqtirus samawati wal ard. How could you doubt the magnificence of your Creator when you look and gaze upon the creation of the heavens and the earth. That's the second section of Surah Ibrahim from verse 14 to verse number 17. The next section where Allah speaks about truth and its revelation is about the people of truth and the people of falsehood and that this extends in this life and into the next life and we were shown an example of that by Dr. Abdullah. There was the camp of the people who will be stood before Allah and they will be gathered and they will be led away and there will be gathered the camp who enter Jannah, you know, and it will be said enter into Jannah, remain in it forever. May Allah make you and I of ahlul haqq and distance us from being of ahlul batil. And then finally there are those who choose the path of the Prophet and the path of Ibrahim. And Ibrahim alayhi salam is the one who was given that great status with our Nabi Sallallahu alayhi wa sallam to be the example of tawheed of what it means to be a true believer in God even when you are isolated and alone. And we live in a time of distinct distinction and estrangement where you know as Muslims we're distinct with our practices, distinct with our behaviors, distinct with our relationship with Allah. We pray that Allah Subh'anaHu Wa Ta-A'la continues to bless us in that regard. Allahumma ameen. May Allah honor us all with Al-Qur'an Al-Azim and assist us all in that which is good and enliven our hearts to the truth and lead us to its light and protect us from the darknesses that surround. Jazakumullah khair Dr. Umar and Dr. Abdullah for inviting me for these few minutes with you. May Allah allow you to continue to do so much more good for your communities and abroad. Jazakumullah khair for the beautiful reflection, Shaykh Yahya. We have to wrap up now inshaAllah ta'ala but we pray that Allah Subh'anaHu Wa Ta-A'la allow us to benefit.
Please do benefit from Shaykh Yahya's Guidebook to God series. Download the e-books, the e-book on Qur'an 30 for 30 as well as the Dua'a day bi-idhn an-Nahi ta'ala and please do consider supporting Yaqeen Institute this Ramadan inshaAllah by donating at the link below. Jazakumullah khair Shaykh Yahya for joining us in the early hours of Australia. Jazakumullah khair Fadhilatul Shaykh, Shaykh Abdullah, Shaykh Dr. Abdullah, my beloved brother Shaykh Dr. Abdullah. There you go, the doctor of the spirit. Jazakumullah khair. Jazakumullah khair everyone. Assalamu alaikum wa rahmatullahi wa barakatuh. Allahumma barak ya Rabbi. Assalamu alaikum wa rahmatullahi wa barakatuh. Assalamu alaikum wa rahmatullahi wa barakatuh. Imagine a parent. Imagine their teenage child comes over and asks them a thoughtful question about Islam. Like, does Islam really punish thieves by killing them? Does Islam really punish thieves by killing them? Imagine that parent, feeling stuck, knowing that there is an answer but unsure how to articulate it in simple words. Imagine that parent has a resource. It's an animated video that breaks down the concept in a way that's easy to understand. Imagine how that teen now has access to answers and how that teen can now answer the question of Islam. Imagine how that teen now has access to answers and how the parent can build an intellectual relationship with the child. Know that you no longer need to imagine. Through the animated videos, Yaqeen has made it possible for difficult questions to be answered into simple, bite-sized information.
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