Qur'an 30 for 30 | Season 3
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Juz' 19 with Sh. Muhammad Elshinawy | Qur'an 30 for 30 Season 3
In the nineteenth episode of this Ramadan series, Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Sh. Muhammad Elshinawy, explore gems from the nineteenth Juz’ of the Holy Quran.
Download the new eBook "Qur’an 30for30: Seerah Edition" here.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato.
Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. Salamualikoum wa rahmatollahi wa barakato. And honor of certain people that are way in left field and following their desires, whether it's tribalism and that tribalism has pushed them to speak badly or to even harm other people. Are you going to think, do you think that they, you would be their guardian if they're not going to follow me, if they're not going to allow their desires to be humbled and suppressed for my sake? You see, when you suppress your desire that you have and you have hope in Allah that he will change it, inshallah, he will change it.
And that's what we call tawfiq, that Allah blesses you with this tawfiq. Allah Subh'anaHu Wa Ta-A'la continues on in the next verse, verse number 44. And this verse is an amazing verse, to be honest, as all the verses of the Quran are amazing. But pondering on this particular aspect of creation that he compares human beings to, it's profound. Allah Subh'anaHu Wa Ta-A'la says, Am tahsabu an akhtarahum yasma'una aw yaqiloon? Inhum illa kal-an'ami bal hum adallu sabila. Allah Subh'anaHu Wa Ta-A'la says, do you think that most of them hear or understand? Yasma'una aw yaqiloon. What's interesting, many different places in the Quran, when Allah speaks about those that were oppressed themselves in this life and they face the punishment in the next life, these are the two verbs that they use. Even we see in the chapter in mulk, when Allah Subh'anaHu Wa Ta-A'la says, wa qalu law kunna nasma'u aw na'qilu ma kunna fee ashaabis sa'eer. He says, and they will say, only if we had been listening or reasoning, we would not be amongst the companions of the blaze. The regret, because we didn't hear and we listened. Allah gave us those faculties for a reason. But he gave the faculties to an'am for a different reason. And it's pure survival. And we see here, Allah Subh'anaHu Wa Ta-A'la says, inhum illa kal-an'am. That verily, they are just like the cattle. How? That they have these faculties of hearing and seeing. But the cattle, in some instances, in particularly this instance, as Allah says, bal, rather, hum adal. Meaning those individuals, those human beings that heard the message and understood the message, and they voluntarily followed their hawwa, their desires. Why is this important? Because the dog or the cat or the animal knows its Rabb, it knows its Lord. And it's totally submissive to it. It's musakhar. It is created to be subjected to its master and owner.
And it follows it. And it knows that when it follows it, it will receive its maslaha, its benefit. Human beings may know that their Lord is Allah, but do they admit it? They know that their Lord is Allah, do they turn to Him? It's an opportunity for us to turn back to Allah Subhanahu wa ta'ala. When Allah says that they are worse than animals, worse than animals, because they follow their desires and they leave off the message that has been given to them via the faculties that Allah has given you for a particular reason and more a reason to recognize that the creator of these faculties, the creator of these senses that He has given you is to worship Him and to use those desires and that which is beneficial for you. So may Allah Subhanahu wa ta'ala make us of those that turn back to Him fee sirr al mu'alaniya, in secret and in open, and allow that turning back to Him to be a form of redemption, a form of remembrance to ultimately be with Him inshaAllah wa ta'ala. JazakAllah khair. BarakAllahu feekum. So you see subhanAllah how connected it is. Turning away from the righteous means turning away from the revelation. And so I think that's where bid'in Allah ta'ala, Shaykh Muhammad you can take us away inshaAllah ta'ala. And as-saf and khair bi'dinnah. JazakAllah khairan. Bismillah, alhamdulillah, wa salatu wa salamu ala rasoolillah, ala aali wa sahbihi ajma'in. So actually I do want to speak about a particular verse, the 30th verse in surah al-furqan, turning away from revelation in particular. But first and foremost, you know, when what Shaykh Abdullah mentioned or what he did there is something we should all get into the habit of doing. One of the most wonderful ways to connect with the Quran in its entirety is to realize that every verse relates to you. Like the verses regarding the prophets, yes we're never going to be prophets, but they still apply to us on some level. And the people who worship to their desires and disbelieved in doing so, that can still happen on another level, you know, with a believer, on a lesser level of course.
You know, I remember Abdullah ibn Abbas radiAllahu anhu ma'a, you know, the Turjuman, the master interpreter of the Quran. Whenever he used to read that story of, you know, the Israelites who violated on the Sabbath, that's mentioned in surah al-A'raf, he used to always read it and he would weep and weep and weep and say, we've seen so much wrong in our life and we kept silent. Like we sort of were too agreeable with the herd or with, you know, the crowd. Because he noticed in the surah that, you know, the people that forbid the violation and spoke out against it, Allah said, we saved them. And those who violated, Allah said, you know, they were destroyed or they were smited with his wrath. And then those who were silent, Allah was silent about them. And so that was so scary to ibn Abbas, like what happened to them due to their silence? And us too, what's going to happen to us due to our silence? So that's a great door for us always to realize how does this verse apply to me? And so regarding walking away from the revelation, we are all Muslims, right? And so we can read that 30th verse in surah al-Furqan that we're reflecting on today. وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي تَخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا Oh my, and the messenger says, oh my Lord, my people have taken this Quran as something worth shunning, worth abandoning. And obviously that's not us in the fullest sense of the word, alhamdulillah. We've accepted this Quran, at least in principle, we haven't rejected it. But are we totally out of the red, totally out of the clear regarding a verse like this? I mean, the verse is very daunting. You know, you think about the hadith of the Prophet ﷺ himself weeping at that verse where he's going to be made to testify against those who rejected his message. You think about the hadith that mentioned that every prophet will say, my Lord, save me, save me, save me on the day of judgment. And the Prophet Muhammad will be the only one,
he's going to be the most compassionate soul on that day and say, my ummah, my ummah, my people, my people, oh Allah, spare the people. Yet this verse puts a certain category of people on the opposite end of the complaint of the Prophet ﷺ. You know, we never be in the opposite end of a courtroom where the judge is Allah and the Prophet ﷺ is the one prosecuting us or charging us with an allegation. So obviously, first and foremost, those who rejected his message are those he's complaining about. But there are others as well, like people who selectively accept parts of the message and selectively reject parts of the message, like the people whose gods are their desires, right? Those two have rejected the message, essentially. That's probably still category one. The people who, yeah, I'm going to accept whatever of Islam is currently trending, whatever of Islam is currently, you know, politically correct or socially correct, and just to feel good. In modern life, everyone does that with their religion these days. They just use their religion as a lubricant for modern life to validate. And that's another form of taking the Qur'an as unworthy of being a leader, a transformative force, a director of good and evil. So selective acceptance and selective rejection is another way to abandon the Qur'an. A third way, the scholars mention, is when people treat the Qur'an like it can be arbitrary. Arbitrarily interpreted. You can interpret it however you like. And that's a big deal. That's a big problem. You know, like when Allah Subhanahu wa ta'ala says, لا تقدم بين يدي الله ورسوله Don't you dare, you know, step forward, out of turn, ahead of Allah and his messenger. واتقوا الله And fear Allah. That means you need some fear of Allah here to scare away your conceit. The conceit that makes you think that, oh, you got this, right? Yes, the Qur'an is accessible and approachable.
And, you know, we even publish that yaqeen about like the keys to reflecting on the Qur'an, even without the Arabic. But in terms of Qur'an's, you know, legal interpretations, how to derive laws from the Qur'an, you got to check first what else Allah said elsewhere, what else the Prophet said, what the language actually means, how the first community understood it. And then after all that, once you're specialized and trained, if you're wrong, you're forgiven. But if you do any of that before it, then, you know, like Abu Bakr radiAllahu anhu said, what sky will ever shade me? What earth will ever carry me? If I say about one verse in the book of Allah, based on what I think, a baseless opinion, right? Without enough justification. That's of the ways of treating the Qur'an as unworthy, right? Just casually interpreting it however we like. Another way to abandon the Qur'an is to accept it in principle, accept its meanings, you know, as determined by the system that Allah plays for interpreting it. But then you just don't live up to it. When we don't respect its bounds, you know that verse in Surah Al-Baqarah when Allah says, Alladheena aataynahumul kitaba yatloonahu haqqa tilawatihi oolaika you'minoona bihi Those we gave the book to, who recited the way it deserves to be recited, tilawa, tilawa, recitation, these are those who actually believe in it. The word tilawa there, Ibn Mas'ud, the companion of the Prophet, says it doesn't just mean utterances, because tala means to follow. walqamari itha talaaha Allah says the moon did tilawa of the sun, it followed the cycle of day and night, right? Tala. And so you following the rulings of the Qur'an, the guidance of the Qur'an in practice is what is included here. Pronouncing the Qur'an correctly, dedicating ourself to its study is mandatory. We don't have to memorize Qur'an, we have to recite it correctly. That's part of the tilawa that Allah placed as a condition for properly believing in it. But living up to its laws also is a part of the proper tilawa, to follow along, not the tracing of the letters,
but the steps of guidance and the stairway to coming close to Allah, through his laws, through what he revealed to us. But the last one I want to mention quickly in these last three minutes that I have, and I wish I had more time to spend on it, is of the ways to treat the Qur'an as unworthy, is that you make it your last option when you're seeking medical treatment. What does that mean? You see, Allah Azza wa Jal said in the Qur'an, وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ We send down of this Qur'an that which is a cure. Cure for what? Physically? Yes, physically too. The Qur'an is ruqya, you know that hadith of the one, the man who was stung by a scorpion, they recited Fatiha, and then the Prophet ﷺ said to them, how do you know it is a spoken cure? Like it's an incantation type cure. Of course, the best of them. But that is secondary actually. As Ibn Al-Qayyim says, the Qur'an came down to cure our hearts before our bodies. And so the fact that it even cures our bodies, من باب أولى by greater virtue, that's another reminder that it's there to cure our hearts. And so when you have doubts, how do you triage that? Do you go to the Qur'an first? If you don't go to the Qur'an first, that could be of the ways of you seeing the Qur'an as mahjoor, as worth shunning, as unworthy of approaching. Even when you have not just doubts, emotional pains. You know, what is your coping mechanism? You know, I have a sister, I'll mention her story just very quickly. She came to me, she had just gotten discharged, completed the cycles of like, you know, some psychotherapy and otherwise. She had a very difficult past. And she said to me, to be honest, Shaykh, I'm like totally disappointed. I said, why? She said, because they didn't give me anything. Like, they gave me like some like coping mechanisms. Like when you feel your panic on setting, just, you know, count to 10, and here's a breathing technique, and here, you know, write, take a gratitude journal.
She said, but all of those were like temporary band-aids that were never gonna ever help me. Like, it's so shallow because, sure, tell me, be grateful. This was so profound. She said, she was lecturing me, like she was some expert on like theology or, you know, philosophy. She said, okay, be grateful. Grateful to who exactly? Who's the object of my gratitude? So it's like, it's a stillbirth. Like it's dead in the water when you tell me to be grateful without setting for me, clarifying for me what the Quran does, right? That's how the Quran cures us. The object of my gratitude. Sure, you can tell me, take control of your life, and you're the master of your own destiny. But how do I actually know that? And how isn't that like sort of abuse to make me feel like anytime I don't meet the bar, it's my fault that I didn't work hard enough, as opposed to the Quran that says, it's all in Allah's hands. Don't you worry about it. Remove that load from your shoulders. She said, and it couldn't tell me why I went through my trauma either. The Quran tells you why you're here, why you went through this, why you should have this, you know, directionality, this purpose. And so that was very profound for me. Like we look for cures elsewhere. That's of the ways that we underestimate or deem unworthy the Quran. And as Ibn Al-Qayyim, Rahimahullah said, and I'll close with it, all of these fall under the category of, my Lord, they have taken this Quran as something abandoned. He said, even if some forms of abandonment are less so than others. And Allah Subh'anaHu Wa Ta-A'la knows best. Back to you, Sheikh Omar. I want to end this before you guys talk about basketball again. So no, no, it's going to happen again. Can't do that. You can't like have technical difficulties suddenly, but honestly speaking, it's kind of like, you know, Sheikh, there are a few things, by the way. So obviously when we prepare our own content,
sometimes there's a portion of it that we're most attached to. So within the Judgment Day series, we just did unanswered du'as and then the trials that you didn't get compensated for in this dunya. So the things that happened in the hereafter and like how it all just kind of makes sense at that point, like, wow. So this is what it was for. Like, okay, now I get it, you know, and no one would want to come back to dunya and be restored here, whether that's in the sense of honor or in the sense of pain and things of that sort, right? So when you're medicating, and of course, I have to make all the disclaims, right? We're not opposed to mental health. We are, of course, Alhamdulillah, but I mean. I sent her there. I sent her there, right? Okay. Yeah, yeah. But certainly seeing faith as part of the cure, part of the holistic solution. And I think that's where, you know, the interdisciplinary nature of this is so important, right? But like that belief in the here and Allah and the hereafter. Imanu billah wa yawm al-akhir. It just, both for our individual pain, as well as the pain that we sometimes experience as groups. You know, when you're talking about the other side of the courtroom, you know, like I just imagine, SubhanAllah, I mean, like all the backbiting that happens on these WhatsApp groups, or, you know, like imagine Allah extracting each person from the group and standing them together and then put the other person that was backbited against on the other side. Just the physical scene of that, right? Like you have a group of, let's say, 80 people, 300 people, and Allah resurrects them and bunches them together. Okay, all of you were saying this about this person. As-salalahu alayhi wa sallam. Allah forgive us and protect us. But that's the just, the perfect justice of Allah Subhanahu wa ta'ala with his Ibad on the day of judgment. So all of those that were mocking Ibrahim A.S, we don't even know their names. SubhanAllah, they probably felt so proud at the moment. You know, at the moment,
helping set up the fire, throwing them in. And we don't even know their names, but like they're standing and they're looking at Ibrahim A.S robed alone and like honored, like, okay, all of you participated. Remember all the stuff you said about him and all that, what you did to him. Here's the payback to Ibrahim A.S and here's your compensation, right? And so even when we're talking about the group dynamics of this all, you know, when you're thinking about just the types of things that we encounter in this life, the only thing is do not be a cause of your own misery and do not be a cause of the misery of someone else. You know, SubhanAllah, your own misery would be turning away from the revelation. The misery of someone else would be, you know, obviously mocking the righteous and being a part of this group mentality that just leads to complete lack of self-awareness and when you forget Allah, you forget yourself, you forget everybody else, right? And you just lose yourself. And then on the day of judgment, it's like, here's everything you forgot and it's confronting you, right? And so revelation is confronting you. The people you mocked are confronting you. The Lord that you turned away from is confronting you, right? And that's the most severe confrontation of them all. And so, I mean, that's the thing. It's like you prepare yourself for that and it's shifa, it's comfort in so many different ways. Healing, healing in that it can heal you from those ways that will cause you great pain. Healing in that it can also, I mean, obviously healing, first and foremost, that's guidance, but just it is healing in every sense of the word, SubhanAllah, healing and also knowing that Allah will not let your good deeds or dua or pain go unrewarded. And so just keep exerting yourself in the good and in the dua and absorbing the pain with patience, obviously, while you try to heal in the most holistic sense in this life.
SubhanAllah, just profound connections that we find here. Sheikh Abdullah, I wanna give it to you one more time, inshAllah, I mean, if you, and Sheikh Muhammad, obviously, if you have any thoughts that came to your mind, I mean, just for the sake of discussion, last couple of minutes, inshAllah. For the sake of Muhammad, the floor is yours, alhamdulillah. Yeah, maybe only that Allah Subhanahu wa ta'ala, sent us a prophet, salallahu alayhi wa salam, who taught us to say, Allahumma ja'al qurana rabi'a khalwi wa noora sadri wa jalaa huzni wa zahaba hammi. Oh Allah, allow the Quran to be the spring that quenches my heart. That means it has the potential to do that, but you also need to show your worth, show you want it, show your thirst, show your interest in it. Oh Allah, make the Quran the spring of my heart and the light of my chest and the departure of my anxiety, my worry, and the upliftment of my sadness. And so Quran can be all of that for all of us. We ask Allah for it and we pursue it through Allah's book first and foremost, and then through every other means that Allah Azza wa Jal has made available and permissible for us so that we can get this world and the next. It's an all or none actually, subhanAllah. Right. And you can download, by the way, the book on du'as for hardship. I think it's, I know it's up there. So it's on the resources on the main page, inshaAllah. InshaAllah. Sheikh Abdullah, anything from your end? No, I was just thinking, you know, just stick with the Quran, you know, subhanAllah. Just throughout the phases of, I remember we were sitting with, you and me were sitting with my son and my son didn't want to lead tarawih, you know, went a couple of rakats and then I told him to ask you, and you were mentioning tarawih is probably one of the strongest ways
to keep the Quran. You know, subhanAllah, just it's that experience. Sometimes shaitan can play with you, you know, when it comes to memorizing, reciting the Quran and, you know, the keys to open the door to allow yourself to understand it and to act upon it. So just stick with the Quran, ta'ahd bil Quran, you know, just have that connection with the Quran and, you know, make sure that you stay with it, inshaAllah. InshaAllah. JazakumAllah. Khairan, mashAllah, fruitful session. Sheikh Muhammad, Knicks or Nets? Brooklyn, New York, this is my last basketball question. Are you a Knicks fan or a Nets fan? I've never been a fan of a team, just some talent. I actually have never had a team. You took this anti-herd mentality thing to like the next level. I'm sorry for listening carefully. I'm going to hide my pelicans and saints gear, you know, on the new ones. Muslim players are my bias. So who has more Muslim players on their team than me? All right. One last question. Basketball question. Two on two. It's me and Sheikh Abdullah against you and one other person on the Yaqeen team. Who are you picking up? Are we hiring Khairi soon? No, inshaAllah. That's Shatiru Usman, man. Oh, man. We need to get our retreats going again, man. That'll be Jordan Pippin. Actually, that's not a bad, that's a bad analogy. It doesn't matter. You and Sheikh Abdullah. All right. Politically correct answers. Please enjoy the rest of your Ramadan and keep the rest of us in your du'a. We'll see you as well. Good night for the end of Ramadan strong. I appreciate all of you inshaAllah as well. Please join us. We'll see you all tomorrow. As-salamu alaykum. When you speak the truth, it hurts when they say you lie, doesn't it? Yet you move on. You take it all in stride.
The honest prophet who by his own people is belied. You never express the stress to the tests that came from up above. The trials made you strong and for Allah's perfect company you would yearn. For it is to Allah that we belong and to him is our return.
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