Qur'an 30 for 30
19 / 30
Juz' 19 with Sh. Mohammad Elshinawy
Sh. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Sh. Mohammad Elshinawy, explore gems from the 19th Juz' of the Holy Quran.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Salamualikoum wa rahmatollahi wa barakatohu. I would ask the meaning of this, Shaykh Omar Ibrahim. Bismillahirrahmanirrahim. Welcome back to Qur'an 30 for 30. We have with us, alhamdulillah, our dear Shaykh once again, Shaykh Muhammad Shinawi Abu Abbad. Shaykh, you didn't wear a turban. Mufti Abdur Rahman said turbans from now on. I didn't get the memo. We're very happy to have you back, alhamdulillah, with us, Shaykh. And before we start, inshallah, just two quick things. Number one, to remind everyone, this Wednesday is really going to be a special program, inshallah, as we're getting ready for the first of the last 10 nights. We're going to have a finish strong telethon from 3 p.m. Eastern, inshallah, to 8 p.m. Eastern. With everyone that you've seen chiming in here and more, inshallah, giving some advice on how to get us going in the last 10 nights, inshallah. So we want you to tune in. And then at the end of that, inshallah, the last 20 minutes, so approximately 7.40 Eastern to 8 p.m. Eastern, we'll have a du'a, inshallah, a collective du'a to really get us into the mood, inshallah, and hopefully on the right foot as we get into the last 10 nights. And before I start as well, inshallah, Shaykh Muhammad Shinawi actually wrote a gem of a paper, alhamdulillah, on the Qur'an, which was the last of the Proofs of Prophethood series. So those of you that have followed Yaqeen for the last few years, alhamdulillah, the Proofs of Prophethood has been sort of our hallmark series for the last few years, alhamdulillah.
And Shaykh Muhammad dropped the last one in the middle of Ramadan, so it could be lost, but it's such a powerful one, and it's about the Qur'an. So I just want to give Shaykh Muhammad just maybe 30 seconds, a minute, just tell us about the last paper, inshallah ta'ala, and then people can, inshallah, go online and find it. Difficult in 30 seconds, but essentially it's about the inimitability of the Qur'an, how the Qur'an challenges and calls out the world to produce a word like it. And we speak about some of the dimensions, that it's a multi-dimensional challenge, if you will, in terms of it being a literary masterpiece that could be appreciated even if you don't know Arabic, it being a historical wonder regarding a lost knowledge that it was able to identify with such perfection, its potency, meaning its effect on the world, and how the most unexpected thing about it could be the fact that it was preserved when nothing of those times is preserved. That's pretty much the 30-second elevator pitch. That's a good elevator pitch, inshallah. So you can go to our websites on the front page, inshallah, and thank you for that wonderful paper and the wonderful series, Shaykh. Bismillah. So we will go ahead and start now with Juz 19, inshallah ta'ala, and we are on Surat al-Furqan now. And it starts off, this Juz actually starts off with verse 21 of Surat al-Furqan. Wa qal allatheena la yabjuna liqa'ana law la unzira AAalayna mala'ikatu awna wa rabbana Those that do not wish to meet Allah Subh'anaHu Wa Ta-A'la, those that are putting off the inevitable reckoning with their Lord, they challenge the Prophet SallAllahu Alaihi Wasallam once again with the same Prophet. They said, if only we would see the angels or the angels would descend upon us, or we would see our Lord. So the same line of questioning to the Prophet SallAllahu Alaihi Wasallam as that which came to the Prophets that came before him. Then we get into a really heavy section of Surat al-Furqan,
and that's at verse 27 to verse 30, which is the regrets of the disbelievers and the hypocrites on the Day of Judgment and then the Prophet SallAllahu Alaihi Wasallam complaining about them on the Day of Judgment. So really what you start to see here is a scene unfold at verse 27 of those that used to mock the Prophets together, those that rejected truth together, and those that took comfort in their collective. So they all mocked the truth, they all sort of rejected it, they mocked the callers to truth, the Prophets of Allah. And now they're on the Day of Judgment, and everything that they mocked has come to be the reckoning that they put off, that they said, you know, show us God, show us the angels. Now they're seeing the angels, and they're seeing the reckoning in a way that they did not want to see that come true. And they start to turn on one another, and they start to blame one another, and they start to shout out words of regret. And so Allah Subh'anaHu Wa Ta-A'la gives us this powerful scene, Wa yawma yaAAablu al-dhalimu ala yadayhi yaqulu ya laytani itakhastu ma'a al-rasooli sabila The day that the transgressors would be biting their entire hand, imagine an entire fist down your throat, I mean just to convey the deep regret that they have on that day, the remorse, and they're saying, oh how I wish I took the path of the messenger, how I wish I would have listened to my prophet, to my messenger. And of course this is the case for the rejecters of all of the prophets and messengers. I wish I wasn't amongst those that mocked them. I wish I would have followed those prophets and those messengers when they came to us with the truth. And then what did they do? Then they start to remember, you know why we didn't do this? You know why we didn't follow the prophets and messengers, even though we kind of knew on the inside that they were telling the truth? It was because of that person. It was because of the ringleader, right? So ya waylata laytani lam attakhidh kulaanun khalila
Woe to me, oh how I wish I never took that person as a friend. And so they start to turn on those who turned them away from the truth. laqad adallani AAala dhikri ba'da ifja'ani wa kaamash shaytaanu lilinsani khadoola Allah Subh'anaHu Wa Ta-A'la says that that person then says, they turned me away from the reminder after it had come to me. It was there, I was in the vicinity of truth. SubhanAllah, imagine a person who saw the Prophet Muhammad Sallallahu Alaihi Wasallam with all of his beautiful shama'il, beautiful attributes and his qualities and still rejected him and took him as an opponent, the mercy to the world. And so obviously they're the primary recipients of this, but everyone that turns away from truth by taking comfort in the collective and saying, well all these people are turning away from the truth, so surely it's okay, and then find themselves amongst those that mock the truth. So that person starts to say, I was right there, truth was right in front of me, and I was turned away because of that person. wa kaamash shaytaanu lilinsani khadoola And the devil, the shaytaan certainly always betrays the son of Adam. So it's all those calls that we saw in the previous surah where Allah Subh'anaHu Wa Ta-A'la telling the shaytaan, you have no control, but the shaytaan is a deceiver. He's a deceiver, and so his deception worked. And this is referring to friends that pull you away from the truth. So your friends who pull you into disbelief. Think about the previous surah, the slander, and how we talked about in surah an-Nur how it just became a collective. Most people just talaqa'onahu bi al-sinatihim They just received it with their tongues and everyone started spreading it around. The friends who pulled you into slander. Your friends who pulled you into zina. How many people end up committing fornication or adultery because they end up in a party scene or they end up amongst people that have normalized those things amongst themselves. Your friends who celebrated you. And this is something that Mufassirun talk about here. And there's some stories that this incident is referring to
that we don't have time to go into. But they say that one of the key audiences here are your friends who celebrated your wrongdoing. And this is a really important one. We talk about the social media age. These people would mock the Prophet salallahu alayhi wasalam and they'd essentially high five each other. They'd kick him, they'd spit on him, they'd come up with different ways to reject the truth and persecute the believers. And then they'd celebrate one another. And subhanAllah right now we live in a day and age where we put out our worst selves and people celebrate us for it. So the message that we get and what we comfort ourselves with is I must be doing something right. Because I'm finding people to give me that drug. And then the scene of the Prophet salallahu alayhi wasalam and it's tied to what Sheikh Muhammad's paper is actually about. The complaint of the Messenger salallahu alayhi wasalam. The complaint of the Messenger alayhi salatu wasalam is not that they hurt me. It's not that they said these nasty things to me. Wa qala rasoolu ya rabbi inna qawmi takhadhu hathal qur'ana maajawa The Messenger's complaint alayhi salatu wasalam is that my people did not take this Qur'an seriously. SubhanAllah, I mean the complaint of the Prophet salallahu alayhi wasalam is not even about the insults that were hurled to him. This was more than him. This wasn't about his personal self. This was about the message that he brought. This was about what Allah subhanahu wa ta'ala entrusted him with. So his complaints on the day of judgment, and I think of that scene, Allah, I'm like, these are the people that insulted him. And his complaint is they didn't take the Qur'an seriously. Inna qawmi takhadhu hathal qur'ana maajawa May Allah not make us amongst those who did not take the Qur'an seriously. Allahumma ameen. Go to verse 44. am tahsabu anna aktharahum yasma'una aw yaqiloon Allah subhanahu wa ta'ala says, Do you think that the majority of them hear or think? What are they? The problem is not that they can't understand you, it's not about your message or the failure to comprehend. The problem is that they're kal an'am bal hum adhal
That they become cattle, and even further led astray. They just go with the flow. So they follow the ringleaders of falsehood and just go with that. And then Allah subhanahu wa ta'ala ends this surah, or Allah subhanahu wa ta'ala says, Qul ma ya'raubikum rabbi law la du'aakum Say, what worth do you have in the sight of your Lord if it's not for your worship? And du'a here, supplication, is used to refer to worship in the Prophet's life. So I'm saying, ad-du'a huwa al-'ibada Du'a is worship. It's almost to say your worth is in how Allah sees you, not how people see you. That is the problem here, right? That you get caught up in these groups and you end up missing out on the truth, and even worse, mocking it and rejecting it. And I'm not going to go into the ibadur rahman, the qualities of the servants of the most merciful, because that's our last 10 nights, inshaAllah ta'ala, 2 a.m. Every night we'll be going through one quality of ibadur rahman, of the servants of the most merciful. However, it's identical to the qualities in surah al-mu'minoon, or they match up perfectly with the first set of ayat in surah al-mu'minoon. So ibadur rahman, the servants of the most merciful. And I think one thing that's often missed is that the Prophet salAllahu alayhi wa sallam is the ultimate, abdur rahman, is the ultimate servant of the most merciful. He's the ultimate example of someone who walks with dignity in the face of great insults, and who maintains his focus, and who does not descend into what his enemies try to turn him into. I'll go through next surah al-shu'ara. The second verse of surah al-shu'ara is a response to the complaint of the Prophet salAllahu alayhi wa sallam. The complaint of the Prophet salAllahu alayhi wa sallam is, my people did not take this message seriously. The second verse of surah al-shu'ara, la'allaka baakhyu'u an-nafsaka alla ya'kunu mu'mineen That you are killing yourself, or you are feeling great pain and distress, that they're not becoming believers. That they are continuing to reject you. And you're hurting for them,
because you don't want to see them in great pain, even though they're causing you great pain. Then Allah goes through Fir'aun and Musa alayhi salam. This is a Makkan surah, so the Prophet had his own pharaoh, Abu Jahl. Fir'aun taunted Musa alayhi salam, and Musa alayhi salam responded like ibadur rahman, like the servants of the most merciful. Fir'aun tried to remind him of things that would guilt him. Musa alayhi salam maintained his dignity. Fir'aun insulted him, and Musa alayhi salam continued to maintain the standard of how he calls him. So Fir'aun tries mocking him, and the word is actually used that he said, look at this prophet of yours, al-majnoon, this crazy person. The same insult being hurled at the Prophet salallahu alayhi wa sallam. It doesn't work. Then Fir'aun slanders him. Then Fir'aun says, I'm going to kill you. The point is, Musa alayhi salam responds with dignity in the face of all of this. And subhanAllah, the magicians of Fir'aun, the magicians of Fir'aun, what happens to them? They refuse to be cattle. They see the miracles of Musa alayhi salam, and they say, we believe, we believe in the Lord of Musa alayhi salam. We know our craft, and this is a man who is upon the truth. So this is a message to the Meccans who feel like they know that this is the truth, but they're still rejecting because they're looking at the group, and they're saying, we're going to hold back with everybody else. That break out of being cattle, and have the courage to accept the truth and the consequences of the truth. Finally, eight times, I'm sure, to show a lot, and maybe we have a conversation about this at the end, inshaAllah ta'ala. Wa inna rabbaka lahwal azeezu raheem. SubhanAllah, eight times in Surah Ash-Shu'ara, this verse. After Allah describes every nation and the destruction of those nations that rejected, Wa inna rabbaka lahwal azeezu raheem. And verily, your Lord, He is truly the Almighty and the Most Merciful. The scholars say azeez, when He punishes here, is referring to His punishment, He is azeez, and then raheem, He is most merciful when He forgives and overlooks or extends people, delays people, and does not punish them, and spares people. So basically, azeez is when He chooses to punish,
raheem, merciful is when He chooses to withhold. And some of the scholars say that the connection between the two here is that when Allah shows rahma, it's not because anyone's forcing Him to show mercy, it's because He is al-azeezu raheem, and of course, also a message to the ummah of the Prophet SallAllahu Alaihi Wasallam, that Allah has withheld that punishment, the great destruction upon the ummah of the Prophet SallAllahu Alaihi Wasallam, or the qawm, the people of the Prophet SallAllahu Alaihi Wasallam, the way we see in previous nations. I'll hand it off to Shaykh Abdullah now. JazakAllah. Salamu salatu salam wa rasool Allah wa ala alihi wa sahbihi wa ala amma ba' Shaykh Omar, I guess you didn't get the memo, those are the verses that I chose. Oh man, I'm sorry. It's all good, it's all good, Shaykh. I mean, there's so many other messages within that beautiful, beautiful verse. And actually, the verse before that as well, the chapter of Shura, SubhanAllah, while reading it, it gives a story of numerous prophets, Alaihimussalam, and as he mentioned, the name Al-Aziz Ar-Raheem is mentioned eight times in this chapter, and it's the day or it's the tail end of the story. That is the last verse that is mentioned before proceeding on to the next story of the following prophet. But he also mentions a verse before that also, Inna fee thalika la'ayatan wa maa kana akhtaruhum mu'mineen So when he mentions the trial or the story of the particular prophet, Alaihissalam, he says, Inna fee thalika la'ayatan, verily in that is a sign, wa maa kana akhtaruhum mu'mineen and most of them were not of the people that possessed Iman, they were not believers. Wa inna rabbaka lahuwa al-Azizu ar-Raheem So here, Allah is firstly saying, firstly, the fact that there's tikrar, there's a repetition of this, there has to be some message that Allah is repeating this in this way. Firstly, we should all, we know in our subconscious mind, but when we bring it to our conscious mind and ask ourself,
why is this being repeated? Why is this being repeated? As we know from tadabbur, from the ponderance over a verse, when one wants to ponder, not preponderance, right? Sheikh Omar is laughing too, you must have told him, man. No, no, I didn't. Oh, you didn't? Okay. The ponderance of a verse, when you ponder over a verse, as we talked about before, is to continually repeat the verse. This is one way that one can, they can think about the verse and go to the deeper meanings to where it can permeate the heart to eventually lead to exemplification or to act out the verse, at least with your connection with Allah in your heart, such as tawakkal and trust in Allah Subhanahu wa ta'ala. But now Allah is repeating the verse. After the story, there has to be some asrar, there has to be some secret gems behind it, in which we will never be able to encounter all of the gems. But just as when you recite Surat al-Fatiha, inshallah, almost every time you recite it, or at least once a day or something, there's an event in your life that ties to alhamdulillahi rabbil alameen. Or there's an event in your life that ties to iyyaka na'budu wa iyyaka nasta'een. Or there's an event in your life that ties to walad dhaaleen, not to you, but maybe someone you know, or to keep away from the misguided ones and acts of misguidance. In any case, Allah Subhanahu wa ta'ala is saying, firstly, verily, indeed, that is a sign, but most of them were not believers. This is firstly, as some of the scholars mentioned, tasliyatun lil-anbiya, or tasliyatun n-nabi salallahu alaihi wa sallam. It is a form of comfort and encouragement, and letting the Prophet salallahu alaihi wa sallam know that most of them will not follow you. Most of them were not believers. So don't feel like Sheikh Omar said, la'allaka baakhir, do not hold yourself to, you know, don't let it stress you out to that degree. That care that you have is beautiful. That sympathy that you have is beautiful.
But to a degree of letting it divert you from the message, or divert you, not the Prophet salallahu alaihi wa sallam, but we as human beings, maybe having a second thought about, am I doing this right? What's the message? You know, if we're giving a message on social media, and we don't see a lot of likes or a lot of numbers, and you're giving a Quranic verse, or you're giving a message, the most important thing is that you're doing the bala. You're giving that message to the people, and it's not upon you whether people will accept or not. The most important thing is that you have ikhlas, that you have sincerity. And that's what's very, very beautiful about this, because just as we love the message of Islam, and we love the character of the Prophet salallahu alaihi wa sallam, the miracles that he's been given by Allah, that every miracle he says, la ureedu minkum jaza'an wa la shukura as the Prophet said, we don't want any reward, and we don't want even any thanks. Verily, we fear our Lord, subhanahu wa ta'ala. We have mindfulness of Him, and we're fulfilling a responsibility for you to show gratitude towards your Maker. So here, it's important for us to remember that it's not about the quantity, rather it's the quality, the quality of worship, the quality of your connection with your Creator. And what increases that quality, and this is the beauty of the whole process of guidance or the process of worship, is that when you do an action of worship, Allah increases your iman and makes it stronger, which enables you to do another action of worship, which increases the strength. Within this, there will be negligence. This is the sunnatul fil-kawn, sunnatul fil-insan. This is how we as human beings were created. There will be mistakes that we will make, but what do we do to rectify that mistake? And that's what's beautiful here, because you may have been giving a message to a loved one, to someone, but you see they're just not accepting it. They see the manners, you're good to an enemy of yours, and subhanAllah, something that you just want for them, guidance,
they know, they understand the message, but they just don't accept. That is where we ultimately trust in Allah. You know that Allah is in ultimate control. Something that you would think your mother, father, would become, you know, accept the message, and they don't, and you're wondering, why is that? Why is that? Know that Allah is ultimately in control, and that's the beauty of this first verse, wa maa kana akhtaruhum mu'mineen It's about the quality of your words. And then you worship with Allah Subh'anaHu Wa Ta-A'la. What are the actions that you're doing to strengthen that relationship? And do we hold ourselves accountable? And then after that, Allah Subh'anaHu Wa Ta-A'la says, wa inna rabbaka lahum wal-azizu ar-raheem Then he says, and your Lord is the exalted in might, the most merciful. And as Sheikh Omar alluded to earlier about these principles and names and attributes, my brothers and sisters, I highly advise all of you, I would say Muslim and non-Muslim, to even to look at the principles of names and attributes from an Islamic perspective. Wallahi, this is something that increases my, every single time I read about, not the names, but the principles behind how we understand the names. How is that? So when we see al-azizu ar-raheem, Allah chose these names for a certain reason. And as Sheikh Omar mentioned, eight times in this chapter, more than any other chapter, in total, 10 times in the Quran, eight times in this chapter, to show firstly that the power of Allah Subh'anaHu Wa Ta-A'la the names of Allah and his attributes, as the scholars say, la yahtaminu naqsan bi wajhin min wujud It doesn't carry any fathomable form of deficiency in any shape, form or fashion. Anything that we can perceive, and even more than that, what we cannot even fathom, Allah Subh'anaHu Wa Ta-A'la, there is no possibility for a deficiency within his nature, within him, Subh'anaHu. And also the attributes are the same way, which are more than his names,
that they're perfect by default. It is impossible for them to have any element of imperfection. Human beings are the total opposite. We by default have imperfection. Therefore, our imperfection demands to rely on the perfect one. Our uncertainty of what's going to happen with COVID-19, COVID-20, who knows, whatever, whenever, it demands for us to rely on the one that we are certain in. So when Allah says al-'azizu, to know that his might is unlike any other might, and that his power will surpass any fir'aun. When the Muslim has that in their conscious, not in their subconscious, they do not fear anyone except Allah Subh'anaHu Wa Ta-A'la. But at the same time, his izzah, his might, because it is perfect, will never have any tyrannical element within it. Because we as human beings, if we have might, we'll fall short, we'll oppress someone, we may say something bad about someone if we're someone that has some kind of control. But at the same time, as the scholars mentioned, when it's accompanied with another name, fa huwa khayr ala khayr. So here he accompanied it with mercy. The izzah, the might of Allah Subh'anaHu Wa Ta-A'la is couched within mercy. So when he applies his izzah, whether it's destroying a nation, whether it's punishing an individual, it is done with the spirit, if you will, of mercy. And the mercy of Allah Subh'anaHu Wa Ta-A'la is like any other mercy. Allah is unlike any other mercy. So when Allah is ar-Rahman, ar-Raheem, we see that the raheem, the mercy, as the scholars of Shaykh Omar mentioned, that that raheem is for the mu'minoon or it's for the awliya of Allah Subh'anaHu Wa Ta-A'la, it's for the people that are voluntarily obedient to Allah Subh'anaHu Wa Ta-A'la. And that rahma also, as some scholars mentioned, that he had rahma and mercy upon those ones that would be lying, the prophets, that he didn't destroy all of them. And he had mercy because he amhalahum,
he gave them an opportunity to accept the message of Ibrahim, accept the message of Noah, accept the message of Musa Alayhi Musalam, these prophets that were mentioned. So the coupling of these names is so relevant, and of course it's relevant because who is better than Allah Subh'anaHu Wa Ta-A'la in speech and in relation of the stories? So in this beautiful verses that we see in verse number 67 and 68, and seven other places in this chapter, after you read every story of the prophet, remember, it's not about the quantity, but the quality of the potency of your worship, and then also the names of the might and mercy accompanied together to show might of his power for us to know that there is no extent, but also it is accompanied with mercy, which no human being will ever be able to perfect and to manifest to the best of that, which is for other forms of creation. So may Allah Subh'anaHu Wa Ta-A'la bless us all and make us of those that exemplify mercy and exemplify greatness and might to the best of our ability. And I think SubhanAllah you see that from the beginning, it starts off with the story of Fir'aun and Musa Alayhi Salam all the way to the story of Lut Alayhi Salaam, and you see adab of da'wah, like it's the mannerisms of da'wah that they're using just the best words to those that are oppressing them. And they're so gentle and compassionate, and one might perceive even that they're weak because of the way that they're talking to their oppressors and to their people, but Allah's message does not need us, we need it. And I think that's the theme. JazakAllah khair. Sheikh Mohammed Al-Salam. JazakAllah khairan. Thank you both. I ask Allah Azza wa Jalla to bless you, Sheikh Abdullah and Sheikh Omar, make you both Wahil Quran, write you among his select class of servants for being of the best of people, as someone on for teaching the Quran to others. I ask Allah to allow your children and their children to enjoy the returns on this, and your parents and their parents and beyond. Allahumma ameen. Bismillah, salamun alaykum wa rahmatullah.
I actually just wanted to mention a story, if you will, that always helps me remember the profundity, just the impactful nature of the conclusion of Surah Al-Shu'ara. There's a set of verses at the end of Surah Al-Shu'ara that whenever I come across them, I do remember this incident from the early Muslims. And maybe I'll just mention the incident first and then conclude it with the verses. So, Maimun ibn al-Mihran, rahimahullah, he was of the great, of the scholars of the early Muslims, and he was the right hand man of the great caliph, righteous caliph, Umar ibn Abdulaziz, rahimahullah. When he became very old, he did something incredible. He did something that only someone who knows that it all boils down to the heart and the purity of heart and what Allah knows about the contents of our hearts would do. He undertook a painstaking journey. He traveled, literally, to a heart doctor, but not a cardiologist, a spiritual cardiologist. When he became very old, and his vision actually had gotten weak, he asked his son Amr, Maimun ibn al-Mihran asked his son Amr to take him to al-Hasan al-Basri, rahimahullah. Al-Hasan al-Basri was not any ordinary person. Hasan al-Basri, rahimahullah, was raised as an orphan in the house of the wife of the Prophet, salallahu alayhi wa sallam, Umm Salama. He met over 300 of the companions, though he didn't get to meet the Prophet, salallahu alayhi wa sallam, himself. And so he told his son Amr, take me to al-Hasan quickly. And so his son Amr narrates this incident. They traveled through many lands, and at times, even when they would get to a stream, they'd have to carry his father across the stream because of how old and weak he was, until finally they got to al-Basra, and they got to the house of al-Hasan al-Basri, and they knocked on the door, and a young girl came out,
and she said, who is it? He said, Maimun ibn al-Mihran. Maimun ibn al-Mihran, he works for the government. He's a standout scholar. Everyone knows who he is. So when he said Maimun ibn al-Mihran, she said to him, you miserable soul, what kept you alive until now? Meaning like, what sin did you commit that caused you to be punished by seeing this bad age of ours? And so he broke down crying because that was actually the very reason why he was coming. He felt like he may be swerving at the end of his life. He feared that. And so from his weeping, al-Hasan himself, the man he had journeyed out to see, came outside for the sound. He realized that Maimun ibn al-Mihran, he embraced him, took him inside the house, he calmed him down, and he said to him, what brings you? You should have summoned us, we'd come to you. What brings you? He said, oh Abu Sa'id, I find my heart to be very hard. My heart has really hardened. Fastalin li, help me tenderize it. Help me soften my heart. Afa'asumu lahu, like what's the best thing to do? Like my life could be running out, I'm old. Should I fast, is that the best thing? Should I like focus on that over everything else? Give me something to cling to. And so al-Hasan, rahimahullah, he recited to him verses from the end of al-Shu'ara. He said to him, all he said to him was, Bismillahirrahmanirrahim, in the name of Allah. Afa ra'ayta imma ta'nahum sineen. This is Allah saying to the Prophet, salallahu alayhi wa sallam about the respite, right? The final delay, final chance. He's delaying the punishment for Quraysh, right? Allah is saying, won't you consider Umm Muhammad, salallahu alayhi wa sallam, if we allow them to enjoy themselves for many years? Like so what? They live long, enjoyable lives and they come out on top even in this world. And they abuse the believers till their last days. Won't you consider if we allow them to enjoy themselves for years? Thumma ja'ahum maa kaanu yuAAadoon.
But then there comes to them what they were promised. Death, the grave, the hereafter. Maa aghnaAAanhum maa kaanu yuAAadoon. Nothing of what they enjoyed would be of any benefit, would be of any remnants of memory even, after they come to meet that inevitable appointment, the appointment of the hereafter. And of course, this is addressing the deniers, the rejecters, the disbeliever, but also by extension, secondarily it addresses every single person, right? Who is oblivious to the hereafter. And so Maimun ibn Mihran, once again, he broke down, he began to cry and he began to cry and he got so fatigued from crying that he fainted. And so Al-Hasan tried to like move him and he himself began to weep and then he left the room, didn't want anyone to see him in that moment. And so he left the room. And so when Maimun ibn Mihran actually became revived, the girl, she said, you upset the sheikh, you upset Al-Hasan al-Basri, like you made his sincerity exposed, if you will. And the pious, they protect their good deeds more carefully than they protect their evil deeds. And so she threw him out the house, literally. And so as they were back on their journey, after they walked for a while, the son who was carrying his dad, Amr, he turned to his dad, he said, dad, that was Al-Hasan al-Basri? He said, yes. He said, banantuhu akbara min had. I thought he was something bigger than that. Like we all, he just told us Quran. We all memorize Quran. We all know it like the back of our hand. I thought he was gonna tell me something I never heard before. I thought he was gonna say something profound. And Al-Hasan was like that. They say that no one's words resemble the words of the prophets like Al-Hasan in his generation. And so he said, dad, I thought he was something, like we traveled all this for this? He says, so my father punched me in my chest. He kind of like pushed me back. And he said to me, and this is the point I want for you to take home.
He said, my son, he recited to you verses that if you were to reflect on them with your heart, they would have left marks, like scars therein. And there's so much to say about this, right? But number one, the verses themselves. Like if ever the onset of another opportunity, another allure of this world stirs some interest in you, just thinking about the aftermath. Not just death, like any little thing. You just look at the back end and it helps disinterest you, deactivate that, I guess, ensuing obsession that could happen. Like the nicest meals in the world, for example. Once I fill my stomach, if you paid me, I wouldn't eat more, right? But consider something, as Allah said, if I allow you to enjoy it till the end of your life, but then it's gonna end. That thought by itself helps like re-stabilize you, recalibrate you about the reality of things, the comparison of this world and the next. So whenever the onset of dunya stirs interest in you about dunya, sorry, the material life, this worldly life, allow yourself to fast forward so that you can deactivate or like equalize that interest so it doesn't swerve you from the path. The second thing, and just in this last minute, I want you to think about that statement of Maimun and Mehran. These are verses you memorize, my son, but if you would allow your heart to ponder over them. You see, people read the Quran and they have no idea what they're reading. That's a problem. Allah condemned that all over, right? That all they know is recital. But there's a second level of pondering over the Quran which is pondering over the Quran with your mind. And we should never stop there. Like there are people all the time who reflect on the Quran sometimes even to debunk it, right? To refute it, like critics of the Quran. Or other people, they reflect on the Quran
as some intellectual luxury to show off and get the likes or to refute other people. It's almost like weapons that they use in their polemical debates. That's not going to change you. But if you give your heart to the Quran, the heart will then give you back or the Quran will return to you a better version of yourself that you may never have thought was ever possible. And that is why, you know, how do you actually do that? You just have to keep knocking on Allah's door for it. You just have to keep asking for it. It's pure Tawfiq from Allah. That's why the Prophet Sallallahu Alaihi Wasallam he would say, and with that I close, and he would say it with like a huge introduction. Oh Allah, I ask you by every name that's yours, that you've ever, that you've named yourself with or told any of your prophets or revealed in any of your scriptures or like kept back with you in the knowledge of the unseen that is locked away with you. I ask you by all that to make the Quran the spring that quenches my heart and the light of my chest and the remover of my sadness and the dispeller of my worries. So you just have to keep knocking. May Allah allow us, allow us, Ya Rabb, allow us to give our hearts to the Quran, to allow the Quran to give us a new version of ourselves, a version that you would be pleased with. Allahumma ameen. JazakAllah khair everybody. I hope I didn't go over time. Wa salallahu salam wa baraka nabiyyina Muhammad. Allahumma salam wa baraka nabiyyina Muhammad. I think subhanAllah, jazakAllah khair, sheikh. Now, we'd love to have you on as usual. I think that the point that you just drove home, I think for us to reflect on, Allah made the Quran accessible to us, right? He didn't make this the book of the elites where you can only access it through a tafsir session or through us reflecting on it. But you reciting the Quran alone and just pondering and reflecting, the Quran was always meant for the masses,
not to unlock the fiqh rulings, the jurisprudence or the legal rulings to derive any sophisticated creed. It's for us to ponder and for us to reflect with our hearts. And so encouraging those that have been listening every night that as you're tuning in every night, and alhamdulillah, we've enjoyed forming our little Quran 30 for 30 community here. And we pray that Allah make us to the people of the Quran, that nothing will take away from the responsibility and the beauty of isolating yourself with the Quran at night, especially as we get into the last 10 nights and just reciting a few verses. Read the translation if you have to, pray with them and reflect upon them. So jazakAllah khair for that beautiful reminder. Sheikh Abu Abbad, Sheikh Abdullah, jazakAllah khair as always. I'm sorry to take your verses, man. I'm gonna call you out. You sent the verses at like 20 minutes before the halaqa. I just saw them. I was waiting for the ant that was gonna make Suleyman smile. So that's why I was just like, I thought you were gonna talk about that Sheikh Mohammed. I said, I'll be back. I'll text. Allahu Akbar. JazakAllah khair to you both for the beautiful night and session. Someone posted Sheikh Mohammed before I left, he said, can you guys go for 60 minutes? So you got another, can you pull out, can you both just do 23 minutes right quick? No, no, my mom was waiting for me. That's it, we submit. So jazakAllah khair to everyone for tuning in. Allah ta'ala, we'll see you all tomorrow. And again, Wednesday, please join us Wednesday, three to eight inshaAllah for the finish strong telethon as well as the du'a at the end inshaAllah ta'ala. And every night of the last two nights as well, I'll just be doing 20 minutes on Ibadur Rahman inshaAllah, serving the most merciful at 2 a.m. Eastern inshaAllah. JazakAllah khair. Wa sallillahi wa sallam wa baraka to our Prophet Muhammad and his family and companions. Assalamu alaikum. Walaikum assalam.
JazakAllah khair.
Welcome back!
Bookmark content
Download resources easily
Manage your donations
Track your spiritual growth
1 items
1 items
1 items
25 items
50 items
9 items
