Qur'an 30 for 30 | Season 2
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Juz' 17 with Mufti Abdul Rahman Waheed | Qur'an 30 for 30 Season 2
Juz' 17 contains themes around the hijrah of the Prophet ﷺ and offers guidance for him and for us on overcoming hardship. Mufti Abdul Rahman Waheed joins Dr. Omar Suleiman and Sh. Abdullah Oduro to reflect on struggling for the sake of Allah and the reassuring promises of ease after difficulty.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuhu. Everyone, welcome back to Qur'an 30 for 30. Alhamdulillah riba al-Amin. Look who's here. Mufti Abdur Rahman Waheed. MashaAllah. The one and only. The one and only, for real. Like really the one and only. Honestly, I will take that with me. Because like that background, those candles and plants, look like you got some nikah gifts. And you stole my vest, clearly. That's my vest you're wearing, man. You took my vest. You took my vest, yes. Alright, Sheikh. I appreciate you guys inviting me on. As-salamu alaikum wa rahmatullahi wa barakatuhu. But really I have a real problem with you guys. A huge problem. Alright. I'm the first one in 17 days with a turban on Qur'an 30 for 30. What's wrong with you guys? And guess what? I'm the second desi. You couldn't find another desi in the entire north in the world. Worldwide. That's messed up. Sheikh, we have half of the Qur'an left, Sheikh. You got me face palming. And I don't know if you're right or not. We got to go back and… No, no. I do my homework. There's only one. Look, look. Desi representation. Yeah, so I am the first one with the turban. Unless you classify Sheikh Tahir's 10-foot topi as a turban. You did not just take a shot at Sheikh Tahir's… Charlie Mack is going to come spin you on a court in Michigan, Detroit. And send you to Bel Air, Sheikh. I appreciate you guys bringing me on, man. I appreciate it. I'm representing all of us. We always love to have you, Mufti Saab. Always, always, always. Allah knows and everyone loves to see you, Alhamdulillah, as part of our programming. And the challenge is how much Urdu are you going to speak? How much Urdu poetry is going to come up in this episode to make up for clearly our lack of a Desi presence thus far? You know what?
If you push me, I'll just probably speak Urdu for 10 minutes. I mean, I just replicate it. Alright. Inshallah. Maybe if you can go review all your Urdu notes in English. I'm sure you can have your one Urdu poem. You got to throw your Iqbal in there. If it comes naturally, I'll do it. Alright. The best way. Always good to have you, Mufti Saab. Alhamdulillah. Alhamdulillah. We're going to go ahead and get started, Inshallah Ta'ala. We are on Juz 17, Walidah Alhamd, Surat Al-Anbiya, Surat Al-Hajj. And this Juz is now a departure from some of the previous Surahs that we have had. In that we now are not just in Mekin Quran, but we are truly in a mix of Mekin and Madani verses. However, what makes this Juz very unique in that sense is that the end of Mecca and the beginning of Medina is covered. So this Juz actually parallels the Hijrah of the Prophet ﷺ in that you have themes right before the Hijrah and then right after the Hijrah. So thinking about the Sira context, imagine not just the mindset of the Prophet ﷺ, but all of the companions of the Messenger ﷺ that are embarking on this new journey from Mecca to Al-Madina. And I'll also mention of course that just a reminder of the beautiful hadith from Abdullah ibn Mas'ud radiAllahu ta'ala anhu, the beautiful narration where he said that Surat Bani Israel, Al-Kahf, Maryam, Taha, Al-Anbiya are amongst my first earnings and my precious old property. And this is of course the last of those Surahs when we talk about Surat Al-Anbiya. So Surat Al-Anbiya was revealed in Mecca. And like all the other Surahs that were revealed in Mecca, we find this emphasis on Tawheed, we find this emphasis on monotheism, emphasis on the message of the Prophet ﷺ and the authority of the Messenger.
But you also see of course 16 Prophets covered in Surat Al-Anbiya. There's a reason why it's called the Surah of the Prophets because you have 16 stories of Prophets and each one of those stories is emphasizing the end of those Prophets' da'wah. So obviously the switch is very clear to the people of Mecca that this is their end and this is the end of the Prophet ﷺ with them until Allah ﷻ opens up a way for the Messenger of Allah ﷺ to return back to Mecca. Now that's Surat Al-Anbiya and then you get into Surat Al-Hajj and the portions that I want to cover inshaAllah are actually in Surat Al-Hajj. First and foremost, a connection to that time period of the Hijrah. Verse 11 in Surat Al-Hajj is وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ There are people that worship Allah ﷻ on an edge. They literally, you know, the imagery that's being given to us is that their worship of Allah ﷻ is like they're at the edge of a cliff. If things are good when they become Muslim, when they embrace the religion, then they stay on top and if things are bad they take a dive off of the cliff. So their relationship with Allah ﷻ is conditional and it is based on how good or bad their worldly circumstances are and how they're interpreting their worldly circumstances of course because good and bad is always relative to what we can perceive in the first place. But this verse was revealed according to Ibn Abbas ﷺ. He says, وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ He said, كان الرجل يقدم المدينة He said that a person used to come to Medina فَإِنْ وَلَدَتِ امْرَأَتُهُ غُلَامًا وَنُتِجَتْ خَيْلُهُ قَالَ هَذَا دِينٌ صَالِحٌ He said that a person would come to Medina and they would become Muslim
and then when they went home if their spouses gave birth to a young boy or if their animals started to produce offspring so if they themselves had offspring given to them and if their animals started to produce offspring as well which means wealth for them of course when you're a farmer and your property is dependent upon how many animals, healthy animals are coming up in your property, in your farm So he said that if that happened to a person where their wife would give birth and they would start to have more cattle, more offspring from their animals then they would say, قَالَ هَذَا دِينٌ صَالِحٌ They would say what a good religion this is when I embraced Islam and then all of these great things started to happen to me وَإِنْ لَمْ تَلَدِ امْرَأَتُهُ وَإِنْ لَمْ تَلَدِ امْرَأَتُهُ and if his wife did not give birth or if their animals did not produce offspring قَالَ هَذَا دِينٌ صُوءٌ the same person would say that this is a bad religion this religion is bad and of course this is also what we hear in Surat Al-Fajr وَأَمَّا الْإِنْسَانُ إِذَا مَا بَتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعْمَ فَيَقُولُ رَبِّي أَكْرَمًا وَأَمَّا إِذَا مَا بَتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانًا Allah talks about a person who Allah Subh'anaHu Wa Ta-A'la gives them of this world and gives them status, so wealth and status and then they say my Lord has honored me and then if Allah Subh'anaHu Wa Ta-A'la withhold some of it if Allah Subh'anaHu Wa Ta-A'la restricts their sustenance in any way قَالَ رَبِّي أَهَانًا then that person then says that my Lord has humiliated me now why is this so important here? because this is not just talking about you know the idea that people were reading some sort of prosperity doctrine into Islam which is not present in Islam which is the opposite of Islam but the fact that the Ansar took in the Prophet SallAllahu Alaihi Wasallam knowing that as they took in the Prophet SallAllahu Alaihi Wasallam
this was going to jeopardize their already unstable situation right it was going to make things even more difficult for them anything good that they had going for them in terms of their wealth, their property was now going to be at risk because they took in the Prophet SallAllahu Alaihi Wasallam any alliance that they had from the outside with a more powerful entity that was going to be jeopardized their alliance with the Meccans that was going to go out the window and in fact they now would have to worry about whether or not the people of Mecca would fight them which we know of course they indeed would fight against them and so despite all of that they took in the Prophet SallAllahu Alaihi Wasallam for what reason? Al-Jannah, the Prophet SallAllahu Alaihi Wasallam made no guarantees to them he did not tell them that if you take me in your city is going to have prosperity that all sorts of things are going to happen that Medina is going to become a city for the ages none of that, right, that the fruit was going to be blessed that the pastors were going to be blessed none of that was there instead they asked the Prophet SallAllahu Alaihi Wasallam what are we getting as a result of all of this? and the Prophet SallAllahu Alaihi Wasallam said Al-Jannah, the only guarantee that you are being given is paradise and they said Rabih Al-Bay'ah, that it is a profitable transaction so these are the opposite of the Ansar and this is right after the Hijrah that these ayat were revealed also Ibn Abbas SallAllahu Alaihi Wasallam says a very important seerah incident takes place here with verse 39 of this surah Ibn Abbas SallAllahu Alaihi Wasallam says Lamma ukhrijan nabiyu SallAllahu Alaihi Wasallam min makka Qala Abu Bakr akhraju nabiyahum inna lillahi wa inna ilayhi raji'oon layahlikun he said that as soon as the Prophet SallAllahu Alaihi Wasallam was expelled out of Mecca when the Prophet SallAllahu Alaihi Wasallam was actually forced out of Mecca Abu Bakr radiAllahu ta'ala Anhu realizing now of course Abu Bakr is someone who
when the Quran is revealed Abu Bakr radiAllahu ta'ala Anhu takes it very seriously, goes to his heart Abu Bakr radiAllahu Anhu realizing what had happened what the consequences of that were after they just had all these surahs and stories revealed to them about previous Prophets he told the Prophet SallAllahu Alaihi Wasallam inna lillahi wa inna ilayhi raji'oon to Allah we belong and to Allah we return they have expelled their Prophet surely they are doomed they are going to be destroyed then Ibn Abbas radiAllahu ta'ala Anhu says Fanazalat udhina lilladheena yuqataloona bi annahum dhulimu wa inna Allaha ala nasrihim laqadir that they have been permitted the believers have been permitted to fight against the disbelievers because they have been wronged and surely Allah subhanahu wa ta'ala is fully capable of giving the believers victory what's so important here is Ibn Abbas radiAllahu ta'ala Anhu said as soon as that ayah came down I knew that there was going to be annahu sayyakoonu qital I knew that there was going to be fighting but it's very interesting subhanAllah that and he says by the way that this is also the first verse revealed after Mecca the first verse revealed after Mecca upon the Muslims it's very interesting that the first permission to fight that is given to the Muslims is because Allah subhanahu wa ta'ala spells it out because they have been wronged they have been oppressed and now Allah subhanahu wa ta'ala has given them the permission to fight back and of course when Badr comes around kutiba alaykum alqital wa huwa qurhun lakum you have been prescribed or fighting has been prescribed for you even though you hate to fight you're still a people that were looking for battle or looking for war this was the first verse revealed subhanAllah after Mecca look at Abu Bakr's insight he worried about his people despite everything he said subhanAllah inna lillahi wa na ilayhi wa raja'oon surely these people are going to be destroyed lastly what I'll say here is surat al-hajj Ibrahim alayhi as-salam is the focus of both of these surahs
but the fact that surah al-hajj in particular refers to Ibrahim alayhi as-salam being told to call out to the world to the world, ya'tookarijala, and people will come to you from all over the world on the backs of all sorts of animals from every valley of the earth. They are going to come to you and respond to your call. So SubhanAllah, the hardship, you know, when we say innama al-usri yusra, with hardship comes ease, no sooner has the hardship been legislated except that the ease is already on its way. The Prophet SallAllahu Alaihi Wasallam being given the Bushra, at the time, the glad tidings, at the time of being expelled from Mecca, that one day you will come back to Mecca on every type of animal from all over the world to fulfill the promise, to fulfill the call of Ibrahim Alayhi Salaam. So that glad tiding, that ease was legislated along with the hardship, knowing that this hijrah, that this period of persecution and being refugees is a temporary period, bintanillahi ta'ala, and alhamdulillah, we saw that promise fulfilled. So with that, inshAllah ta'ala, Mufti Abdur Rahman, if you have any reflections on any of that, inshAllah ta'ala, in English, please, inshAllah, any reflections that you have on that, then I'll move on to Shaykh Abdul. It's a beautiful point you mentioned where the Prophet SallAllahu Alaihi Wasallam never promised the Ansar of Madinah anything. There was no, it was unconditional love and attachment. It was not that you will get this or that. You know, we, sometimes we have this problem with our own children. Everything is prize-based, you know, gift-based. It's not like we just win their heart and they're doing it for the sake of Allah, for the sake of our love. And so the same concept is mentioned in Surah Hud. wa la inna dhaqna al-insana minna rahmatan thumma naza'ana haamin innahu lay'oosun kafoor wa la inna dhaqna wa na'maa ba'da wa ra'a masatoo lay'qulanna dhahabas sayyatu AAanni innahu lafarihun fakhoor Right, when, if we give, if we make insan taste our mercy, you know, sometimes a prosperity, they were living a good time, good life, and then thumma naza'ana haamin,
and then we snatch it from them, all of a sudden, now they're disobeying Allah, now they're hopeless. And then if we, of course, because like how you mentioned right now, prosperity, it comes right after, it's legislated at the same time as adversity. And now prosperity comes, they just lay'qulanna dhahabas sayyatu AAanni it's because of my own, you know, strategy, my own ideas, what I had in mind that the bad has left me. innahu lafarihun fakhoor The anatomy of a human being is that he is so boastful and he's so arrogant that he forgets that all of this comes from Allah, and everything is legislated for a certain time. So I love the concept of when Ansar took, were honored with the presence of the Prophet Sallallahu Alaihi Wasallam, they were not guaranteed anything at the end of the Prophet Sallallahu Alaihi Wasallam's life, you know, after Hunayn, when the Prophet Sallallahu Alaihi Wasallam sat with them and spoke to them, the Prophet Sallallahu Alaihi Wasallam said to them, do you want anything? And they respond to Ya Rasulullah, we made conditions and you made also some conditions. And the Prophet Sallallahu Alaihi Wasallam said, what was the conditions that I made for you? And they respond, they say, Ya Rasulullah, we made the condition that if we support you and we're with you the whole time, that you will get us Jannah from Allah Subhanahu Wa Ta'ala. And we don't want anything but that, nothing. Even after they were given all the prosperity, they still wanted the same promise of the Prophet Sallallahu Alaihi Wasallam earlier, which was Jannah and nothing else. And that's what's so beautiful about the Ansar. SubhanAllah, beautiful reflection. JazakAllah khair. So it's like the Ansar did not change through any of it. Their focus was Jannah in the hereafter and the presence of the Prophet Sallallahu Alaihi Wasallam in this life. Like he comes back with us and then Jannah in the hereafter. Whereas these people, the opposite side of that, they attribute their hardship to Allah, they attribute their blessing to themselves. So even when the hardship is gone, they still don't come back around and say that, we were wrong. It's no, it was, that's because of what we did. SubhanAllah, SubhanAllah. So truly you're seeing the opposite personalities, the opposite of the Ansar being given here.
And that is the means of honoring the Ansar of the Prophet Sallallahu Alaihi Wasallam. JazakAllah khair, Mufti Salam. Fadlur Sheikh Abdullah. No, SubhanAllah, that's a very important characteristic for us as human beings. Bismillahir Rahmanir Rahim. Wa alaihi wa sahbihi man wala ma'bar. That's a very important characteristic that we have to remember as human beings, that SubhanAllah, within the Quran, Allah Subhanu wa ta'ala tells us about ourselves throughout numerous verses and the reality of our existence. And SubhanAllah, when you're just talking about that with the Al-Ansar radiAllahu anhum, you think about the people of Musa when they have something, something that's called a tiyarah. A tiyarah was, you know, considering bad omens. When they say, when Asad, when they were to be afflicted with anything that was bad, yatayiru bi Musa wa man ma'a. You know, if anything bad was to happen to them, they will say, oh, this is because of the religious individual, the religious person, the Prophet and his Prophethood and what he's bringing. That's why these bad things are coming to us. SubhanAllah, when you're attributed to that, which should be totally opposite, that is where it's a travesty. But SubhanAllah, when you were talking about Ibrahim and the trials and tribulations, and how Allah Subhanu wa ta'ala will always have an-nasr and assist those that follow his path and that stay with him and stay with the sharia and realize who Allah Subhanu wa ta'ala is. And that is the driving force behind enduring any of these things, which Allah has predestined. That is what was mentioned when you mentioned when Allah Subhanu wa ta'ala commanded Ibrahim alayhi salam to call the people to Hajj, roughly in the chapter of Hajj, verse number 27. Roughly 27 to 37, Allah Subhanu wa ta'ala gives us snippets of the ceremonial practices of Hajj, hence the chapter, the name of the chapter is Hajj. Allah Subhanu wa ta'ala gives us the very beginning when he told Ibrahim, as Shaykh Omar mentioned, wa-adhin fin-nasr bil-hajji yattuka rijalan. If you think about it, Allah Subhanu wa ta'ala is creating a vision and it's like he's giving him
a himmatun aliyah, like a goal and aspiration. When Allah Subhanu wa ta'ala is telling Ibrahim this, can you imagine, he's in a barren land, you know what I'm saying? Call out to the people, yattuka rijal, I guarantee you, they will come walking. wa-ala kulli dhaaminin yateena min kulli fajrin a'meek And they will come upon every riding animal or camel or vehicle from every valley. wa-a li yashhadu manafia lahum And to witness what is beneficial for them and what is going to be to their benefit. And Allah Subhanu wa ta'ala goes in depth and then he mentions the ceremonial practices and he goes on to the practices within Hajj. But what I want to capitalize on is the last verse, which would be considered the day or the end of this particular snippet of speaking about Hajj. Where Allah Subhanu wa ta'ala, he mentions right before talking about the animals that one should sacrifice and how they should even be done. Yassawaf, some scholars say sawaf, meaning that they are lined up in a saf, yata-safahoon, like they're in a saf. And some scholars mention that one leg should be tied and that they should be on three to where when you perform the action of sacrificing that they will fall, or either on their junub, on their sides. And remembering the name of Allah Subhanu wa ta'ala. But then he mentions after that, because when we think about it, and I mentioned this too many times, because this was an experience that I had personally, and maybe others have experienced it, in regards to sacrificing an animal for God. That was something that was very peculiar to me. I could not understand why is the manifestation of my love for God have to be for sacrificing an animal? It was very hard for me to understand that. But then when I read the following verse, that's when I put things in proper perspective and I took a step back. And I said, SubhanAllah, I have an idea of what Allah Subhanu wa ta'ala is doing. An idea. Where Allah Subhanu wa ta'ala says, layyanalallaha loohumuha wala dima'uha walakin yanalahu taqwa minkum. Allah Subhanu wa ta'ala is speaking here. When he says, SubhanAllah,
that the blood nor the flesh will reach Allah. But it is the taqwa that reaches Allah Subhanu wa ta'ala. It's the taqwa. And as we mentioned before, the word taqwa is very comprehensive. But as is mentioned, the scholars mentioned that it comes from the word wqaya, which is a shield, which are the actions of good, doing the actions that Allah has legislated, and staying away from that which he has prohibited. That is an action of taqwa. When you do that, it forms as a shield against any bad deeds or any even, SubhanAllah, internally and externally. So when looking at this, SubhanAllah, Allah Subhanu wa ta'ala is reminding you that look, throughout all of these things that you're seeing, these ceremonial practices, remember all of this is just a means to get to something. All of this is what I have programmed and what I have set up. This is the blueprint for you to follow in order to exemplify your mindfulness of me. In order to exemplify your fear, your trust, your honor. Exemplify all aspects of worship within these couple of days being hajj, indul hijjah. So Allah Subhanu wa ta'ala is reminding us, as he reminded Ibrahim to have that himmatun alay and to have that, you know, in the future there will be people that will be doing this. But for the people that are doing it from you and I, to remember that this is just a means and not to rely on the actual tangible items and things that Allah puts in front of us. And when I say tangible items, I mean anything other than Allah Subhanu wa ta'ala that is created. When we see things that are created, the outlook that Muslims should look at it is that this could be a means for me to get, to exemplify my taqwa of Allah Subhanu wa ta'ala, to show my trust in him, to show my love and honor in him. When you're good to your neighbor, this is a means for you to show your trust and love in Allah Subhanu wa ta'ala. Being that he's blessed you with health and wealth and being that you're following the sunnah of the Prophet Sallallahu Alaihi Wasallam by being good to your neighbor as the Prophet Sallallahu Alaihi Wasallam mentioned in a hadith.
But right after that Allah Subhanu wa ta'ala mentions, كذلك سخرها لكم لتكبروا الله على ما هداكم وبشر المحسنين So in that fashion, Allah Subhanu wa ta'ala سخر, He subjugated it to you. And this is very interesting. When you look at animals, it's very interesting if you were to ponder over animals and see how within their, dare I use the word fitrah, their creation, they are subjugated to act a certain way. A young child, as the scholar was mentioning, a young child can pull a camel, a camel, and steer the camel and the camel will follow him or her. But try to do that with a mouse, with a smaller animal. It's amazing. Allah has created them in certain ways to serve you. When you see the cub, مُكَلَّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ The cub, literally the word cub comes from المُتَعَلِّم, that which learns. And that's why SubhanAllah you see the dog in particular, it is an amazing, as all the animals are amazing, but seeing how their job is to be subservient to you. Allah has created it in that fashion. Therefore, He uses the word سَخَّر. That's why it's impermissible for a human being لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ It is not permissible for a person to subjugate, to speak to another individual or group of people as though they are lower or lesser than you, or as though they were created to be lesser than you. This is impermissible in Islam to speak or to treat them in that fashion. So we see here Allah Subhanahu Wa Ta'ala is saying that He is سَخَرَهَ لَكُمْ لِتُكَبِّلُ اللَّهَ عَلَى مَا هَدَاكُمْ When you see this, and you see when you sacrifice the animals, why did He do this لِتُكَبِّلُ اللَّهَ عَلَى مَا هَدَاكُمْ To say Allahu Akbar upon these things, when you are performing these practices.
ذِكْرَوا اللَّهَ سُبْحَانَهُ وَتَعَالَى عَلَى مَا هَدَاكُمْ What He has guided you to. وَبَشِّرِ الْمُحْسِنِينَ And then Allah Subhanahu Wa Ta'ala congratulates those that do excellent. And Ihsan has numerous definitions. As we see one of them is أَنْ تَعْبُلُ اللَّهِ كَأَنَّكَ تَرَافِعْنَا تَكُنْ تَرَافِعْنُوا يَرَاكُ To worship Allah as though you see Him and though you do not see Him. Know that He 24-365 sees you at all times. He sees what you're doing. He hears what you're saying. And when you do your best, that is what Allah Subhanahu Wa Ta'ala loves. And lastly, one interesting point that I want to mention here is that SubhanAllah, I think we need to do this in Ramadan in particular. For our friends, for our families, you know, people in the masjid, is congratulate each other. If you notice Allah Subhanahu Wa Ta'ala congratulates those people that have those characteristics. وَبَشِّرِ الْمُخْبِتِينَ وَبَشِّرِ الْمُحْسِنِينَ He congratulates those that are humble. He congratulates those that do excellence. They do their best. And in hajj, those that have made hajj, may Allah Subhanahu Wa Ta'ala accept it from us. And those that have not made hajj, may Allah Subhanahu Wa Ta'ala accept our intention to make hajj. Being a pillar of Islam. There are struggles that you're going to go through in the tents. There are struggles that you're going to go through at jamarat, when throwing the stone. On tawaf al-ifadah, you know, making that tawaf where if you go nest, where all the hujjaj are practically there at one time. There are struggles that you're going to go through. But when you want to do it for Allah Subhanahu Wa Ta'ala, إِنَّمَا الْعُسْرِ يُسْرَىٰ That verily with every hardship comes ease. So remember brothers and sisters, even with this particular moment of hajj, العبرة بأموم الله We look at the generality of it. That when one struggles for the sake of Allah Subhanahu Wa Ta'ala, and one looks at everything in their life as a means to worship Allah Subhanahu Wa Ta'ala,
to show gratitude to a person, or to look at something and ask, Oh Allah, ثبتني To make me firm upon that, using it in a good way, in a good fashion, that shows gratitude to Allah Subhanahu Wa Ta'ala. This is one, this is from the people that have taqwa, and the person that implements their taqwa to the best of their ability, can be of those that are the muhsinin. May Allah Subhanahu Wa Ta'ala make us of the mutaqeen and of the muhsinin. Inshallah. Ameen. JazakAllah khair. And as always, Sheikh Abdullah Muftisah, take us away. JazakAllah khair Sheikh Abdullah, may Allah reward you. Bismillahir Rahmanir Rahim. It's interesting that I was given this 17th juz, even though I just put my name and said whatever day is working, you know, the latter part of the month. I would, before I begin with the verse that I want to speak about, I will say this for sure, that it's the Jum'ah before my brother Sheikh Abdullah passed away on October 5th, so like three days before, on Friday. My khutbah was about the first verse in this juz. اقترب للناس حسابهم هم في غفلة المعارضون My entire khutbah was about this. About how human beings, like their time is so near, but they're still in negligence, they're still unaware, they're still ما يأتيهم من ذكر من ربهم محدث إلا استمعوا وهم يلعبون Every time a reminder comes, they're not paying attention. So I was speaking about this, and then I, towards the end of my khutbah, I was just proposing some solutions, that what are some ways that our elders, salaf as-salihin, mentioned that our ghafla can leave, like what are some ways we can combat ghafla and negligence. And so the first thing I said was visiting the graveyard, because of course many of the scholars say that visiting the graveyard and ghuboor and seeing the mawta being buried and tajheez and takfeen, you know, the whole process, the burial process, it reminds you of death, it reminds you of where you're going to be going, so it removes the ghafla from your heart.
And I mentioned this, for like two, three minutes, I mentioned we should visit graves. And while I was giving this khutbah, I mean, I knew myself that I'm not, it's not a practice of mine, but I wanted to make it a practice. It's not a practice of mine that I go every week, you have to have a janazah in the community, I go, but it's not a practice. Wallahi, the moment I got down to khutbah, I get out, my brother Shaykh Abdul Rahman was in the gathering, I even mentioned his name because he gave the khutbah the week before, and I said, he said this, so he came up to me and said, oh, Bajan, you mentioned my name, I didn't really say that, you made it sound much better, you know, I didn't say it like that, I said, you know, whatever, it's no big deal. And I'm so happy that he heard me call him by Shaykh Abdul Rahim, that was the only time in his life he heard me call him by that. And then he said to me, that's a great idea, how about the students at the madrasah and miftah, what should we do with these students? You know, I think we should organize something that they can go to the graveyards, and at least once a week, or once a month, you know, just go there and take heat from it. And I started talking to him about, yeah, we should visit children hospitals, and different nursing homes, so we can meet the community that will make our hearts soft, you know, not just see all this glamour and glitter on Instagram and Facebook, see these people, be with them, and it softens the heart. And we were planning that, and little did I know, did we both know that Allah had his own plans, you know, that we, the first person that I had to schedule my life around, to visit the grave, was my own brother, he passed away a few days later, and we never had to organize or plan anything, now the students are going on their own, visiting him all the time, and you know, it's just, yeah, I mean, I just, when I read, when I found out I was doing this, I said, you know what, I'm going to mention that, how my brother came, whenever I read this verse, I remember my brother, Shaykh Abdul Rahim Ibn Ali. One more thing though, before I go to my verse, since Shaykh Abdullah mentioned that quickly, about congratulating those who do good, I look at the dua of Yunus, la ilaha illa anta subhanaka inni kutubna dhalimeen
and I'm just going to say one minute about this, people said a lot of things about this, but the one thing that I reflect over after my brother's shahada, death, is that, you know, Yunus al-Islam never asked for anything, he never, he was in the belly of the whale, he never said, oh Allah, take me out of this situation, he never asked for anything, all he did was apologize, that's all he did, he apologized and he considered himself as a wrongdoer, inni kutubna dhalimeen, many times in our life, we just miss the train by not apologizing, just be quick to apologize to each other, like if you just apologize, things become easier, al-badiyu bi salam bari'u min al-kibar, ala ma a'ayni rahmatullah alayhi, he says about this, that, you know, this doesn't just mean the person who says salam first, because salam comes from the word peace, but the one who comes with peace, meaning the one who apologizes first, the one who tries to mend the relationship first, is the one who is freed from arrogance and pride, so we should be quick to apologize, we see Yunus al-Islam, the moment he was thrown in, la ilaha illa an suhanak inni kutubna dhalimeen, I'm sorry, oh Allah, I'm sorry, just apologizing is so powerful, so apologize to one another, our way to apologize to Allah is tawbah, and look how powerful that is, Allah loves tawbah, and today in our communities, we just have a hard time, just lowering ourselves and just apologizing to one another for the sake of Allah, and I take that from that, when I, I mean, I know there's no regrets, but every time I visit my brother, you know, the first time I've seen him, the first thing you say is, I'm sorry, I love you, I miss you, I'm sorry, I love you, I miss you, you know, apologize to people when they're living before they leave, you know, apologize before that, you don't want someone to leave this world without you apologizing to them, or you don't want to leave this world without someone else apologizing or forgiving somebody else, so apologize to one another as they're living, congratulate each other as they're living, not after they leave this world, then you say good things about them, but say it while they're living, make them feel good, you know, there's nothing, you're not, you're not, your head's, you're, you know, your nose is not going to be, you know, ... you know, it's, you're, it's, nothing's going to happen to your honor or esteem,
if you just apologize, if you lower yourself, I'm sorry, it's not, you know, Allah will give you respect, so apologize to one another as we're living before it's, before one of us leave, and it's, then we have to apologize at someone's grave, and then the verse that I want to speak about, Sheikh Omar, he said, I know you're going to be talking about random things, so like, yeah, the verse that I, that makes me think every time I read it is, this verse 105, ... that indeed we have written in Zaboor, after Allah's remembrance, that this earth will be inherited by my pious servants, SubhanAllah, you know, this, now, just think about this, ... indeed, it's already been established, this is an established principle of Allah, ... why is Zaboor mentioned over here? Because Dawood As-Sahab's stories mentioned in this, in this surah, other places Allah uses Tawrat and Injeel, but specifically over here, use Zaboor, and some Mufassereen say Zaboor is mentioned, because it is just in the, talking about all the previous scriptures, meaning this principle that Allah is about to mention right now, is, has already been established, and every scripture in the past, it's not anomaly, it's not a new thing, it's not far from normal, this is, this is, this is a principle, well established in every scripture of the past, on the tongue of every prophet of the past, what is that principle of Allah? Allah is saying, ... after his remembrance, because principles are established after Allah, you know, the remembrance was already started at the beginning of this juz', where he says, the beginning he says, ... Allah first reminds, encourages, and then he, then he brings the principles and consequences and results, he said, what is that principle? That barely this earth will be inherited by my pious servants. Now, as far as the word Ard over here, some Mufassereen say it means Jannah, and it's, of course it could mean Jannah, but Ibn Abbas R.A. who says, specifically he says, Ard over here means Dunya, so many different places in the Quran, where Allah says,
... Allah has promised those who believe and do good deeds, that Allah will give them the glitter and the glamour and the luxury of this Dunya as well, Allah will give them leadership. ... That verse is in Surah An-Nur. Oh man, I forgot to put my Dr. Zakir Naik cap on today, but I think it's like verse 54 or 55, one of those. You can correct me later if I'm wrong, but yeah, verse 54 or 55. Sheikh Umar remind me to always put that cap on before I come to Yaqeen sessions. ... Allah says in Surah A'raf, Oh Musa, tell your people to seek help from Allah and be patient, because verily this earth, this Dunya, Allah will give to his own servants. So think about that for one second. You know, today we make so much effort to attain Dunya, to attain wealth and prosperity in this world, but the principle to get it is, we're missing the train, the principle is,... Allah gives this to his righteous servants, to his pious servants. Allah just gives it to them. And look at the word he uses. He doesn't say, ... that Allah gives, but he says, ... that he inherits this. SubhanAllah, with the word, just this word inheritance, there's two things that come from this word. The first thing that I, you know, you think of, ... he says, the first thing of Yareth, is there's a waiting period. Like, you know, the Insan is, he wants quick results, but in this word itself, there's this indication that there's a waiting period. You do good deeds, you do righteous deeds, this is the best form of investment you can have. You may not see the results right away. You may not see it right away, but you will definitely see it. The right time will come, you just gotta hang in there. Five happened in the 11th year of Hijri. The Prophet was told, hang in there, because two years later, Allah gave him Medina.
So there's a waiting period. You know, my father sometimes calls me, and like, we're in situations, we just gotta keep waiting. And waiting, subhanAllah, even the waiting period for prosperity is an ibadah, is rewarding. So there's, you're not missing out on anything. That's the first thing. The second thing about Yarethuha is, inheritance you get without making much effort. Like, your father was rich, and then you just get it. Someone else made the effort, and you get it. Allah's saying, you're not gonna have to make much effort. Right? You make effort, and making me happy, and making, becoming righteous, then I will give you what you want in this world, and in the hereafter. A poet says, نُرَقِّعُ دُنْيَانَ بِتَمْزِيقِ دِينِنَا فَلَا دِينُنَا يَبْقَى وَلَا مَا نُرَقِّعُ إِبْرَهِيمْ أَنَا دَهَمْ رحمة الله عليه فَطُوبَى لِعَبْدٍ آتِرَ اللَّهَ رَبَّهُ وَجَادَ بِالدُّنْيَاهُ لِمَا يَتَوَقَّعُ One inch of our time, we're compromising with our relationship with Allah, and we're trying to patch up our this worldly life, and making things better over here. He says, nor has our deen remained, like we've basically compromised one inch, now we're compromising one mile, and nor have we attained anything in this world. So glad tidings for the one who initially prioritized Allah and his deen in the sunnah of the Prophet ﷺ of everything, because then Allah gives that person everything at that point. Right? مَنْ اَنْقَطَىٰ عِلَىٰ اللَّهِ The one who surrenders to Allah ﷻ, he says, okay, oh Allah, you want me to go down that principle? I'm gonna make sure I'm righteous, do the right thing, fulfill your command, it doesn't matter how difficult it is. Then, كَفَاهُ اللَّهُ كُلَّ مَهُونَ Allah takes responsibility of all difficulties. وَرَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ And then Allah then feeds him, sustains this person from the most unseen means. And I conclude this session by saying, SubhanAllah, it comes in Ibn Abbas when he says, look at the effect of good deeds. We know the effect of nine to five working. We know the effect of studying for 10, 12 years. Shaykh Umar doesn't like me saying this,
but I'm gonna say this. Going to med school, doing residency, fellowship. We know the effect of it, at the end of the day it's worth it. But what's truly worth it? What's truly worth it is one good deed. It is an amazing investment, my brother and sister. Before I say Ibn Abbas' statement, it's just kind of flash of Ibn Hajar. He says, يَنْبَغِي لِلْمَرْءِ أَلَّا يَزْهَدَ فِي قَلِيلٍ مِّنَ الْخَيْلِ أَنْ يَأْتِيَهُ وَلَا فِي قَلِيلٍ مِّنَ الْشَّرِّ أَنْ يَجْنِبَهُ فَإِنَّهُ لَا يَعْلَمُ الْحَسَنَةِ أَلَّتِي رَحْمَ اللَّهُ بِهَا وَلَا سَيِّئَ الَّتِي سْخَطُوا عَلَيْهِ بِهَا The power of a good deed. The power of righteousness. And all these effects, we think about righteousness, that we will get the reward of righteousness in Akhirah, in Jannah, and I'm going to conclude with this. We have this notion that we do good deeds now, and the effect of it will show in Jannah, and all in this Dunya, we're not going to see no effects. That is the farthest from the truth. You see the effect of it immediately. Like, I'm sure Shaykh Umar doesn't, and Shaykh Abdullah don't eat spicy food. The moment you eat spicy food, right away you feel the effect of the food. Same thing with good deeds and bad deeds. Immediately Allah shows us the effect. He says, Ibn Abbas says, إِنَّ لِلْحَسَنَةِ ضُيَاءً فِي الْوَجْهِ Right away after doing one good deed, the first effect is, ضُيَاءً فِي الْوَجْهِ Allah enlightens your face with true Nur. Not the artificial lights and the beautiful camera, but true Nur. True radiance on your face. Attraction. Allah gives you attraction. ضُيَاءً فِي الْوَجْهِ وَنُورًا فِي الْقَلْبِ Allah gives you light in your heart. Now it's easy for you to determine what's right and what's wrong,
and Allah pushes you towards that. ضُيَاءً فِي الْرِزْقِ Allah gives you expansion in your rizq. Allah gives you more rizq. Allah puts barakah in your rizq. وَكُوَّةً فِي الْبَدَنِ Allah Subhanahu wa ta'ala gives you strength to do more good deeds. Gives you tawfiq to do more good deeds. Makes it easy for you. And the fifth effect of one good deed, وَمُحَبَّةً فِي قُلُوبِ الْخَلْقِ Allah puts your love in the hearts of people. People around you. Look, that's just the effect of one good deed. Allah is saying, imagine you do good deeds, good deeds, and you become righteous. This world is yours and akhira is already waiting for you. And that's why, you know, this Allam Iqbal, he says something, the sahaba, that's what they did. They never made an effort on farming and agriculture. They did that. They had to, of course, as their daily sustenance. But their main work was to make sure that they're invested in their relationship with Allah. And then Allah gave them this world and everything else. Right? So Iqbal, he says, تُجِ عَبَاسِ أَبْنِكُ نِسْبَةٍ هُو نِهِنْ سَكْتِي كَتُوْ گُفْتَار وَكِرْدَار وَثَابِتْ وَسَيَّارًا He said, you don't even know who your forefathers are. You cannot even claim to be from their descendants. Because you just speak and they did good deeds. You speak about good deeds and they used to do good deeds. And you are stationary while they're roaming around the world serving the deen of Allah. He says, قَوَادِي هَمْنَ جُؤَسْلَافْسِ مِرَاسْ بَيْتِي ثُرَيَّةٍ زَمِينْ بَرْ أَسْمَانِ هَمْكُ دَيْمَارَةٍ The moment we left the true inheritance of the sahaba, which was عَمَالِ صَالِحَةٍ, good deeds, righteousness, then from that moment onwards, we were, you know, pushed from pole to pole and we were disgraced on the skies and also on the earth. So Allah make us return to that true effort, which is to make sure we are righteous in the month of Ramadan. Don't ever think that our time spent in the masjid, our time spent serving the deen of Allah, that will bring us returns in this world and definitely in
the hereafter as well. JazakAllahu Khayran. JazakAllahu Khayran. JazakAllahu Khayran. So listen, that was beautiful, amazing. You didn't disappoint. You still did Urdu. And by the way, for the audience, you know, the jokes here, you know, please know SubhanAllah Mufti Abdul Rahman is our brother. So we joke around all the time. We love him. I'm your punching bag, not brother. But I have to say one thing. How could you say we don't eat spicy food? I thought you know me. I'm from New Orleans. I eat chicken 65, Haleem out of this world, Hyderabadi Biryani, like I eat the spiciest stuff in the world. Come on, man. Now, next time I get some Biryani that tastes like Maqluba because they're going to say, well Mufti Abdul Rahman said you don't eat spicy. It's going to be your fault. That's my fault. I'll correct the next time. I thought you knew me better than that. But on a serious note, we love you dearly and your family and Alhamdulillah and the work at Muftah as well. So bidunAllahu ta'ala, please go to yaqeeninstitute.org slash Ramadan, of course, just a reminder to everyone to download the ebooks to support yaqeen as well. Please also check out Muftah's work inshaAllah ta'ala. That's Muftah with two A's bidunAllahu ta'ala and also a reminder of the end Ramadan strong webathon this Sunday inshaAllah ta'ala. Mufti Saab, you're part of that too, right? Yeah. So we're going to see Mufti Saab this Sunday inshaAllah ta'ala. Sunday inshaAllah we have our end Ramadan strong webathon bidunAllahu ta'ala. Please do be a part of that. It's going to run for a few hours throughout the day inshaAllah. I think three to eight Eastern inshaAllah. So please sign up for that for now. JazakumAllahu khayran. Always enjoy having you Mufti Saab. Sheikh Abdullah, always a pleasure. BarakAllahu feekum. As-salamu alaykum wa rahmatullahi wa barakatu.
Wa alaykum as-salam wa barakatu. Having a conversation is a transformative experience. It can take you to places in your own mind that you didn't even know existed. It's an opportunity to understand your own views and to see what someone else sees too. To talk with people instead of being talked at. A conversation is a chance to build a relationship with your child, your parents, your friends, even an acquaintance. That's why we created Yaqeen Conversations. You can use it during family nights, with friends, in an existing club or anytime you want. It's an opportunity for everyone on any faith level to build meaningful connections with people and a meaningful connection with faith. Visit yaqeeninstitute.org slash conversations to access the guide immediately. Yaqeen Conversations. Have a transformative experience.
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