Qur'an 30 for 30
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Juz' 21 with Dr. Tahir Wyatt
Sh. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Dr. Tahir Wyatt, explore gems from the 21st Juz' of the Holy Quran.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh. I'm Abdullah bin Asim here. I'm going to say Falajim. Bismillahir rahmanir raheem. Alhamdulillahi rabbil alameen. Wa ridwana illa a'la al-dhalimeen. Wa ala akhibatu lil muntaqeem. Allahumma salli wa sallim wa baraka ala abdukal rasulika Muhammadin salallahu alayhi wa sallam wa ala alihi wa sahbihi wa salam tasliman kafira. Alhamdulillah, we just wrapped up the telephone and one-two once again. Can't even talk anymore. Thank you all for supporting us. Alhamdulillah, it was really beautiful to see the outpouring of support. Like I said, this Ramadan has just been a humbling reminder of the power of the Ummah of the Prophet salallahu alayhi wa sallam when we connect to that which is meaningful. And Alhamdulillah, we're glad that you see yaqeen as a part of that meaningful connection. We ask Allah Subh'anaHu Wa Ta-A'la to guide us and to guide through us, to rectify us and to rectify through us. Allahumma ameen. And when I say us, I mean all of us. Alhamdulillah, Allahumma ameen. It's the first of the last 10 nights. I pray that Allah Azawajal allow us to catch Laylatul Qadr and that Allah Subh'anaHu Wa Ta-A'la allow us to observe it with its full rights and that Allah Azawajal surround us with his mercy and his acceptance. Allahumma ameen. And Alhamdulillah, no better guest than Sheikh Dr. Tahir Wyatt to join us. Alhamdulillah, for the first of these blessed nights. We're glad to have you back, Sheikh. Alhamdulillah. Welcome back. JazakAllah khair. Alhamdulillah. We caught him by surprise. He forgot the telephone. I'm going to call you out, man. He forgot we had a telephone today. No, but he came on. He came through eventually. Alhamdulillah. So, JazakAllah khair for coming through, Sheikh Abdullah. We appreciate it. Alhamdulillah. Glad to be here. Glad to be here. You almost made him do a face palm, man. We can't have it. His hand came out, but he didn't do it. We'll see if we can get one out of him by the end of the night. Alhamdulillah.
So, inshaAllah, let's go ahead and get started with Juz 21 bi-ibn-Dahi ta'ala. And we are in the second half of Surah Al-Ankabut. I think the focus that we're going to have is obviously going to be on Surah Al-Rum. And subhanAllah, yesterday we talked about this idea of a false sense of security and things that are not real. Things that people get intoxicated by that actually mean nothing in the sight of Allah Azawajal. So we talked about Fir'aun and his sense of power, Haman and his sense of access, Qarun and his sense of wealth. And it did absolutely nothing for all three of them. They ended up humiliated and disgraced. Whereas this mother of Musa Alayhi Salaam in the most vulnerable situation, Musa Alayhi Salaam, are empowered. And Allah Azawajal raises them to that highest place. And Surah Al-Ankabut, which gives us the purpose of test and trial and kind of helps us put it into context. The last part of Surah Al-Ankabut is, wa inna jahadu feena lanahdi annahum suhoorana wa inna Allah la ma'a anmuhsineen that those who strive in our way, we will surely guide them to our ways. And indeed, Allah Azawajal is with the doers of good. So it really sets up the next surah properly. That in Tansur Allahi ansurukum is one element of that, that if you support the cause of Allah Subhanahu wa ta'ala, Allah Azawajal will support you as well and aid you in that. While the last ayah of Al-Ankabut is referring primarily according to Mufassirin of course, to the idea of mujahadu tunnafs, the internal strive for Allah Azawajal. And what that ends up unlocking in terms of pathways of good, it still connects to the broader sense of power being found only in striving for the sake of Allah Subhanahu wa ta'ala.
So Surah Al-Rum is next, and the surah is one of the miracles of the Prophet Sallallahu Alaihi Wasallam in the way that it came down. SubhanAllah, I want you to think about this, that if the Prophet Sallallahu Alaihi Wasallam, and we know that Allah Azawajal indeed chose him as a messenger and he was divinely inspired, but if the Prophet Sallallahu Alaihi Wasallam, if this Quran was from him and not from Allah Subhanahu wa ta'ala, why would he put the entire message at risk by making such a risky prediction? But this is nothing but divine prophecy, not risky prediction, not human faulty prediction. That the Romans, who at that time were an empire on the decline, they've been fighting the Persians for over 700 years, the longest battle in history, the longest war in history between the Romans and the Persians, and it looks like the Romans are about to be wiped off the face of the earth. And they've been beaten back into just a few strongholds, their holy places have been desecrated. They're really in a bad spot. And of course, they are associated with Christianity, and the Persians are associated with Zoroastrianism, and the Meccans, the Quraysh that are oppressing the Muslims feel a sense of alliance or have an alliance to the Persians. The Muslims have a natural connection to at least what is represented in a very abstract sense, right? With Christianity in terms of a connection there. And Allah Azawajal reveals that this empire that is about to be destroyed will actually come back and defeat the empire that has them on their heels within three to nine years. And there's a very famous story, and I don't want to go through it now. If you go to the first series, we talk about Abu Bakr as-Siddiq radiAllahu anhu, because there's so much to that yaqeen, that certainty. Yes, I plugged it again, but it's true.
That certainty that he had in Allah Subh'anaHu Wa Ta-A'la's victory coming to the believers, we had no problem putting everything on the line, knowing that it was only a matter of time, that it was not if, but when that it would come, and that when would have to be in accordance with the promise of Allah Subh'anaHu Wa Ta-A'la between three to nine years. And Allah Azawajal is giving a dual meaning here, because the victory of the Roman Empire or the comeback of the Romans, when it seemed like they were going to be eradicated, matches what happens with the Muslims. This happens in mid-Mecca, and the same year that the Romans come back and defeat the Persians, which was after eight years and some, eight years and a few months, the Muslims defeated the mushrikeen in Badr, when it seemed absolutely impossible. Falillahi al-amru min qablihu min ba'd, wa yawmidin yafra'hu al-mu'mineen wa yasri'Allah, yansuru mayyasha'u huwa al-azizu raheem. And so to Allah Subh'anaHu Wa Ta-A'la belongs, the affair belongs, the power of all things, before and after, Allah Azawajal is always in control, and he gives victory to whom he wants, who he wills, and he is exalted in might, the merciful. Allahu al-azizu raheem. And Allah Subh'anaHu Wa Ta-A'la says, waAAdallahi la yukhreefu allahu waAAada, wa laakinna akfara al-naasi la yaAAlamoon. It is the promise of Allah. Allah does not fail in His promise, but most people don't know. And then Allah Azawajal goes on to talk about another false sense of security, which I know Shaykh Tahir is going to reflect a bit on that ayah inshaAllah Ta'ala, but being stuck in the apparent, being stuck in the exterior, and what appears to be the case, and not being able to see beyond the exterior. And I'm just going to give one reflection on that inshaAllah Ta'ala, and then I'll pass it on to Shaykh Abdullah for the night, and then we'll go to Shaykh Tahir to reflect a little bit on yaAAlamoon adh-dhahira min al-hayati al-dunya.
But the verse of marriage is here too, so I just want to connect this to this for a moment. Allah Azawajal, after saying they can't read but the exterior, talks about some of the power of the exterior, and what the power of the exterior lends to the one who designed it. Allah Azawajal then starts to talk about the creation of the heavens and the earth and those types of things, and how that gives you a deeper understanding. Who do you think is the one that created, designed, engineered all of this beauty and such perfection? But Allah Azawajal brings it to a very personal interaction of our lives, and if there is one thing I can convey tonight inshaAllah Ta'ala, then I will. The very famous verse of marriage, wa min ayati an khalaqa lakum min anfusikum azwajan li taskunu ilayha wa ja'ala baynakum mawaddatan warahma inna fee thalika la ayatini qawmin yatafakkaroon Verse 21, and of his signs is that he created for you from yourselves mates that you may find tranquility in them, and he placed between you affection and mercy, indeed, and that are signs for people who reflect. So this verse of marriage is on every wedding card, I'm sure even the Zoom weddings that are going to take place are going to have this verse plastered on the e-vite. This verse is recited before the weddings, it's recited in the nikahs. It is such a prominent verse, and subhanAllah, subhanAllah, subhanAllah. Allah Azawajal chose to situate verse 21 between two verses that actually condemn racism. Okay, so the first verse, verse 20, wa min ayati an khalaqa lakum min turabin thumma ila antum basharan tantashigoon And of his signs is that he created you from dirt, and then suddenly you became human beings dispersing throughout the earth.
But you all came from turab, from dirt, and then Allah Azawajal says, and from the signs is that he takes two people that are both made of dirt. And the only thing that would give anyone superiority in the sight of Allah is their taqwa, is their sense of piety. And Allah Azawajal gives these two people the responsibility to show rahma, to show mercy and compassion to one another as a means of elevating themselves in the sight of Allah Subhanahu wa ta'ala. As a means of seeing that place of barakah. And Allah says, and that's a sign for people who think. And then Allah Azawajal says, wa min ayatihi khalqus samawati wal ardi wa khtilafu al-sinatikum wa alwanikum inna fee thalika la-ayatin lil-alameen And of his signs is the creation of the heavens and the earth and the diversity of your languages and your skin colors. Indeed, in that is a sign lil-alimeen, for people of knowledge. Not lil-alameen, not for everyone, lil-alimeen, people of knowledge. For people who think deeper. SubhanAllah, the verse of marriage is situated between one that reminds us of our common origin, physical origin. And then another one that tells us we are enriched by our differences in our physical appearances and the types of knowledge that Allah Azawajal makes accessible through us through different languages and cultures. And the verse of marriage is situated between those two ayat. Somehow, somehow we miss it. And this is a strong lesson when you talk about looking past the exterior. In marriage, idha ataakum man tardawna deenahu wa khuluqahu, the Prophet ﷺ said, if someone comes to you whose religion and character are pleasing to you, both things that would only be enriched by culture and language and differences of skin color and those types of things, faizawu wiju, and you should marry that person if you don't,
and there would be fitna, corruption that would spread through the earth and people would resort to other means of satisfaction and pleasure and it would cause community issues. You know, this is a very powerful lesson for us to take on a personal level that we really need to embrace the diversity of our ummah. And not just pay lip service to it, but see past the exterior of people, their languages, their skin colors, their cultures, and never fall into the original racism of shaytaan, that I'm better because I'm created this way and he's created that way. And see past that exterior inshaAllah ta'ala and pursue instead deen and khuluq with one another, and we should be advocates for that in our inner circles, in our communities, and in general, to make sure that we teach people to think deeper when they look at each other as well. We are creations of Allah azawajal and we should think, look deeper when we look at one another with the night ta'ala. InshaAllah ta'ala with that, I'll hand it off to Shaykh Naam Abdullah. Tadhliq, Shaykh. BarakAllahu feekum, barakAllahu feekum, jazakAllahu khair, nice point, nice point. Bismillah wa salatu wa salam ala rasoolAllah wa ala alihi wa sahbihi wa minwala amma ba'd. InshaAllah I'm going to be talking about a beautiful subject matter that deals with Allah subhanahu wa ta'ala and our outlook of him and how we should, how we know subconsciously how to perceive him, but it reminds us to look at ourselves. So in the chapter of Rum, a majority of the chapter, a good amount of the chapter of Rum in the beginning is an account to the disbelievers or to the ones that don't believe in the ba'ath, don't believe in the resurrection, that there will be a next life, that we will be raised up after we die. And what's beautiful about this chapter is that, you know, throughout, particularly first number 10 all the way to the 50s, that Allah subhanahu wa ta'ala is constantly ensuring the fact that he has the ability of all things. Do not ever domesticate the power of Allah. Do not think that the power of Allah is confined to something,
because whatever thing you think about is that which was created. And that's what I want to talk about today. It's a beautiful verse, but the introduction to that are a couple of verses. If we look at verse number 10, 40 and 50, verse number 10 gives an interlude. Allah subhanahu wa ta'ala says, after Audhubillah minash shaitanir rajim, Allahu yabada'ul khalqa thumma yu'iduhu thumma ilayhi turja'oon. Allah is the one that originates the creation and he will repeat it, return it, and he will repeat it and then to him it will be returned. So all of us, his creation, he is the one that brings it and originates it. He is al-faltir. And this is what I mentioned before, when we learn the names and attributes of Allah and internalize them, this is when, as the Prophet salallahu alayhi wa sallam said, dakhalal jannah man ahsaaha Whoever acts upon them, internalizes them, understands them. When he said that Allah has 99 names, and even though we know that there may be many more than that, but he says that whoever ahsaaha, whoever was to understand them and act upon their implications in their life, dakhalal jannah. They enter jannah insha'Allah ta'ala. But then Allah subhanahu wa ta'ala goes on in verse number 40. As we talked about, he says, allahu ladhi khalaqakum thumma razaqakum thumma yumeetukum thumma yuhyiikum Allah subhanahu wa ta'ala says, Allah is the one who created you, then provided food for you, and then will cause you to die. Then again, he will give you life. Is there any one of you or any one of your partners that do anything of that glorified and exalted is he above all they associate with him? So Allah is just reminding you of what in Arabic is called ar-rububiyyah. But what's very important, when we say ar-rububiyyah, it comes from Rabb and Lord, to acknowledge that Allah is al-khaliq al-razaq al-mudabbir, that he is the creator, he is the sustainer or provider, and he is the one that has control over all affairs, ultimate control. When we say that Allah is the Lord and our Lordship, that demands from creation something. So what he is doing here is he is confining,
he is really just reminding us of his qualities of Lordship, which demands from us something. But the quality of Lordship here is the fact that he brings things to life, and he takes that life away when and where and how he wills. And as a matter of fact, after he takes that life away, he creates another life. And that's the afterlife. Then Allah Subhanahu wa ta'ala mentions here, just parts of the ecosystem. And it's totally amazing how he mentioned certain phases of the ecosystems. And here he mentions how he brings the clouds, and the clouds send down the rain, as he says in verse number 48, Allahu ladhee yursilurriyaaha fatuthirooh sahaban faya basutuhu fissamai kaifa yashaa Allah is he who sends down the winds so that they may raise clouds and spread them along the sky as he wills. And he continues to say, And then break them into fragments until you see raindrops come forth from their midst. Then he has made them fall upon whom of his slaves he wills, lo they rejoice. Then right after that, he says, SubhanAllah, and verily before that, before the rain came to this barren land, just before it was sent down, they were in despair. So then Allah Subhanahu wa ta'ala goes on in verse number 50 to talk about, look at the effects of the mercy of Allah as the mercy of this wind and these clouds that bring down the rain and then bring forth vegetation. Before that you were in despair, but when Allah brought it down, when he chose to on his terms, we see the mercy of Allah. And that's why Allah Subhanahu wa ta'ala says, Fandhur ila athari rahmatillahi kaifa yurhi al-ardhu ba'da mawtiha So look at the mercy of Allah Subhanahu wa ta'ala that he brings life to that which was dead. And he uses this as SubhanAllah for us to use the analogy. How can I say that Allah has limits if he says he brings a life back to the dead or resurrects the dead? If we look at the earth in and of itself, we look at how Allah Subhanahu wa ta'ala makes a land barren,
then brings water and brings forth vegetation as though nothing ever took place before that. But what I want to capitalize on is verse number 54. And Allah Subhanahu wa ta'ala gives a beautiful, beautiful example. And it really ties into the verse where Allah Subhanahu wa ta'ala says, wa fee anfusikum afa la tubu sirun And in your own selves, do you not see? Do you not see the signs of Allah? So here he says in verse number 54 after I read the verse in the Al-Hajjin, Allahu lazee khalaqakum min da'afin thumma ja'ala min ba'di da'afin quwa thumma ja'ala min ba'di quwatin da'afan wa shayba Allah Subhanahu wa ta'ala says, Allah is the one, Allah is the one that created you in a state of weakness. Then gave you strength after the weakness. Then after the strength gave you weakness and gray hair. SubhanAllah. The first weakness is when we are in the womb of our mother or when we are born. la na'alimu shay'an We don't know anything. But if you think about it with your own children, it wasn't you that totally enabled them to crawl, to walk. One day you walk in the room and then you're jumping for joy that your child is crawling. And then your child is walking and then they're speaking. That is the beauty of the word Al-Khaliq and Al-Rab and Al-Qadir. Al-Khaliq, the one that brings things into existence. None of us creates. We only manipulate forms of creation. We only take elements that are on this earth and manipulate it in ways to form anything that we want. But the raw material, the wiring was already here. That is from Al-Khaliq. No one can take that title, nor anyone can take those properties. And he is Al-Rab. Al-Rab, as we know, Rab al-Alamin, from the word we see, Tarbiyah. He takes you from one stage after you're created and brings you to the next stage. Crawling, walking, literally or figuratively. He takes you from that stage. You do not have the ultimate authority to say, you know what, I want to be 15 tomorrow.
And I'm 14 and it's only been three months. Allah Subh'anaHu Wa Ta-A'la has situated it in a way that he is the one that brings you from one stage to another. Al-Rab. He is the Lord. And Allah Subh'anaHu Wa Ta-A'la also is Al-Qadir. And that's why Allah Subh'anaHu Wa Ta-A'la says, He brought you as a baby, and after that weakness brought you strength. As in your adolescence, your manhood, your womanhood. At that age where you're strong, intellectually, to the point where you're not. Spiritually even. And then after that, after that strength, da'af. And in the da'af here, Allah Subh'anaHu Wa Ta-A'la, what we mention is the da'af is the da'af of the old age. Where you reach the age, as some scholars say, arda lil-amr. Where some may say it's the level of senility where you see now, but not in all ages that. But Subh'anaHu Wa Ta-A'la, the age to where, you know, the strength that you had, the properties that you had, were not as those as we say in the good old days, right? We look at our photos and you say, whoa, those were the good old days. Those were the days I was able to run a mile, two miles, three miles, three miles, play football, whatever the case may be. Allah Subh'anaHu Wa Ta-A'la is the one that brought you from this stage to that stage. And then he confirms by saying, was shaybah and gray hair. Then the day of the end of that, he confirms it and affirms his ability. When he says after, after ardu minallahu shaytan al-jinn, yakhluqumaa yashaa'u wa huwa al-'aleemun qadeer. He creates what he wills, and he is the all knowing, and the one that is able to do all things. He creates the creation, everything that is here, he created it. He has knowledge of every form of creation. And on top of that, he has the ability to do with that creation as he wills. Guess what? We are included, because we don't know when Allah is going to take our life. Just one example. And that's why in a beautiful verse says, wa maa qadiru Allah haqqa qadiri. They have not given Allah Subh'anaHu Wa Ta-A'la his due right, his qadr, his level of respect,
the level of respect that he deserves, and we will never be able to. But what's important here from these verses is that we do not underestimate Allah, not only in our hearts, in our belief, in our aqeedah, which we should not, but in our actions, our expectations. We should have good thoughts about Allah Subh'anaHu Wa Ta-A'la and his ability and always trust in him, and spread that type of attitude to people that the ability of Allah is endless, never domesticated, never limited, and we should try our best to show that in our actions. May Allah Subh'anaHu Wa Ta-A'la make us of those that are mindful of his names, beautiful names and attributes, for they are endless and they are al-husna. JazakAllah khair, Shaykh. Allah ibarak fi-kum. SubhanAllah, we talked about exterior and not underestimating, not looking past, and it's a perfect segue, inshaAllah, Dr. Ta'ala, tawba. Alhamdulillah wa salatu wa salam ala Rasulullah wa ala alihi wa sahbihi wa man wa ala ma ba'd. First, actually before getting into the tafsir of the ayat or the tadabbur, the pondering over the meaning of the ayah, reflecting over the ayah that I'm going to talk about tonight, inshaAllah wa ta'ala. I ask Allah Subh'anaHu Wa Ta-A'la to make us from amongst those who observe Laylatul Qadr with true iman, seeking Allah Subh'anaHu Wa Ta-A'la's reward. And it is very important for us as, you know, that we really contemplate the deep meaning of Laylatul Qadr khairu min alfi shahar. And I'm only taking this opportunity since this is the first of the last 10 nights of the night, ta'ala. But let us just think about it. For most of us in the United States, the night is approximately eight hours and some change. So literally we're talking about in most places,
and just bear with me here, 500 minutes, okay? 500 minutes is equal in the sight of Allah Subh'anaHu Wa Ta-A'la in terms of reward to a thousand months. And I think that sometimes we have to really break it down for us to value the time. So that means that every minute of these nights, if the night happens to be Laylatul Qadr, that the reward for worshiping Allah Subh'anaHu Wa Ta-A'la in each one of those minutes is like two months. I mean, are we really internalizing the fact that we should not be wasting minutes? A second is like a day in that case. And so it's very important that we don't let this time go by, that the difficulties that we may face, the pressure that we put on ourselves to perform in these 10 days, we won't regret that later. It's similar to how people go on Hajj and they just put forth, I mean, they go all out. After a day or two, they recover, alhamdulillah, then they forget about the effort that was spent. But Allah Azawajal la yudiu ajran muhsidin. Allah doesn't cause the reward of those who do good to be lost. And so it's very important that we ask Allah Subh'anaHu Wa Ta-A'la to help us in worshiping Him in these last 10 nights. And part of that worship is tadaburul Quran. Allah Azawajal says in the Quran, fa la yatadabaruna al-Quran. Do they not ponder over the Quran? So this is one of the greatest forms of ibadah, in fact, is that we read the Quran and that we ponder over it. And that is one of the reasons why I think that this way of approaching the tafsir of the Quran or reflecting over the meanings of the Quran, the way that it's being done with the Quran 30 for 30, this is something, inshallah, that should be a staple. Moving forward, making the Quran
and its knowledge accessible to people, bi'itni lillahi ta'ala And so I wanted to start off with that before getting into the reflection. Inshallah, it's interesting that everybody kind of focused on Surah Ar-Rum, even though this juz covers the last part of Ain Kaboot, it covers all of Surah Ar-Rum, it covers all of Surah Luqman, all of Surah Al-Sajdah and the beginning part of Al-Ahzab. And there is a common theme, I mean, that brings this juz together. This juz is rich, subhanAllah, with so many points that I was confused about what to offer a reflection on until I came across a statement of Al-Sheikh Al-Shinqiti, rahimahuAllahu ta'ala in Adwaa Al-Bayan. Speaking about the ayah, ya'lamuna dhahiran minal hayati al-dunya wahumma AAani al-akhirati hum ghafiloon. So in this ayah, which is the seventh ayah in Surah Ar-Rum, Allah Subh'anaHu Wa Ta-A'la says they know some dhahir, some external aspect, really a superficial aspect of the dunya, right? wahumma AAani al-akhirati hum ghafiloon. But when it comes to the hereafter, they are in utter negligence. They're heedless when it comes to the hereafter. And so Allah Azawajal here is clearly referring to those who have rejected faith. However, there are many Muslims who may to some degree or another embody some of this characteristic of those who reject faith. And so it's very important that we're aware of this quality so that we avoid it. And inshallah, we'll be able to see how it ties into other ayat. But let me go to the statement of Al-Shinqiti, rahimahuAllahu ta'ala. He said about this ayah, he said,
yajibuAAala kulli muslimin fihadha al-zaman an yatadabbara ayat al-rum hadihi tadabburan kathiran. He said, it is wajib, it is an obligation for every Muslim of this time. And he wrote this book approximately 50 years ago, right? So he said, it's an obligation for every Muslim of this time, meaning his time, but now we even see in this time as well, our particular contemporary times. He says, it's an obligation for every Muslim to ponder over this ayah a lot, give it a lot of thought. And then he says, wayubayyinu maa dallat alayhi li kulli man istata'a bayyanu lahum min nas. And it's also an obligation for us to convey what we come up with upon pondering this ayah to the people in general. And that is, as he goes on to explain, that this ayah makes it clear that this world has a vaahir and it has a baatim. So it has an external shell, if you will, it has an outward aspect, and then it has a reality. So when he talks about the inner aspects, he's talking about the reality of this life. The outer aspect of this life is that people have to find a way to live and survive and shelter and food and clothing and the things that they need. In fact, Al-Hasan al-Basri rahim Allah ta'ala, when he was talking about this ayah, he said they have gotten to the point, some of them, he's talking about their infatuation with dunya and its glitter and its external matters. He said that one of them could put a dirham on his finger and flip it around and tell you how much it weighs.
wa laa yuhsinoo minas salati shay'at But he doesn't know how to pray properly. So you get to this level where it's, you know so much about the dunya, but not anything that is preparing you for the next life. And that is, as al-Shamqiti rahim Allah ta'ala says, may Allah Subh'anaHu Wa Ta-A'la have mercy on him, he says that this is the actual, what the dunya really is, to understand that it is a pathway towards the hereafter. Okay, and so that this dunya is about working in it, it's about planting for the hereafter. It is about doing the acts of obedience that will draw you closer to Allah Subh'anaHu Wa Ta-A'la. So those people who know a lot about the dunya, but they don't know anything about Allah Subh'anaHu Wa Ta-A'la, they don't know anything about who he is, what he has commanded us to do, what he has prohibited us from, what draws us closer to him so that we can do those things, what pushes us further away from him so that we can avoid those things, right? If we know all of these details about the material sciences and engineering and technology and so forth, but we're not conscious of who Allah Subh'anaHu Wa Ta-A'la is and what our real purpose in this life is, then we're taking a portion of that, wa hu ma'an al-akhirati hum ghafilun. And they are heedless about the hereafter. So it's very important that as our Prophet SallAllahu Alaihi Wasallam taught us to say, in a famous dua, the dua that Ibn Umar radiAllahu ta'ala said that the Prophet SallAllahu Alaihi Wasallam would rarely stand up from a gathering with his companions, except that he would make this dua, Allah maksim lana min khashatik ma tahulu bihi baynana wa bayna ma'asik to the end of the dua. But the part that I wanna get to is where he says, wa laa taj'al musibatana fee deenina.
Do not make our musiba, our calamity, our affliction, oh Allah, don't make that in our deen. In other words, life is going to have its tests. We're going to be tried. We're going to be tried with the loss of wealth. We're going to be tried with the loss of health. We may be tried with loss of loved ones and so forth. People are going, everybody, this life is a trial. We're going to be tried in different ways, but don't make my musiba in the deen. Don't cause me to reject faith or to doubt my faith or to love what you hate, ya Rabbana, or to hate what you love. So don't make my musiba in my deen. And then he goes on to say, wa laa taj'al al dunyaa akbaraha minaa wa laa mabalaghi ilminaa. And do not make this dunya the akbaraha minaa, the greatest of our concerns and not the extent of our knowledge. So the idea is it is okay to know from the dunya. In fact, the Muslims, walhamdulillah, have contributed much to civilization as we know it today. But they were not people whose knowledge stopped at the dunya. And in fact, it is upon us to learn from the sciences of the dunya, that which will aid us in the worship of Allah Subh'anaHu Wa Ta-A'la, worshiping him better. And so this is not a call to leave off the knowledge of the material sciences or anything like that, but it's a call to balance. Allah Subh'anaHu Wa Ta-A'la is showing us. And if you skip 10 ayahs, so that's the seventh ayah in Surat Ar-Rum. If you go to the 17th ayah, and you'll see the succession. I really hope you go back and read this. He says, FasubhanAllahi heena tumsoona wa heena tusbihoon. So to get rid of the ghafla, the heedlessness, the negligence,
glorify your Lord in the morning and in the evening. So this is a call to both the Salatul Fajr and Salatul Maghrib, as well as a call to the Adhkar al-Sabah wal-Masab. Those duas that the Prophet Sallallahu Alaihi Wasallam would specifically make in the morning and in the evening. And I hate to make a yaqeen plug, but Alhamdulillah we do have a great dua book that was published right before Ramadan, or maybe it was the day that Ramadan started, if I'm not mistaken, that will help people go through the adhia, or the duas of the Prophet Sallallahu Alaihi Wasallam, the prayers that the Prophet Sallallahu Alaihi Wasallam would make, some of them, that he would make in the morning and the evening. I know that my time is up, SubhanAllah. And- I'm gonna tell them every second. It's gone on very long. I'm gonna have to, I just wanna tie this into some of the other surahs so that people can go back. So if you go back to the 64th ayah of Al-Ankabut, Allah Subh'anaHu Wa Ta-A'la says, wa ma hadiha al-hayatu al-dunya illa lahum wa la'ib That this life, the life of this dunya is nothing but distraction and play. This is what it boils down to. wa inna al-daara al-akhirata lahiyya al-hayawan law kanu ya'lamun But the next life, the hereafter is real life. This is the real life, if they only but knew. If you look towards the end of surah Luqman, you will also see that Allah Subh'anaHu Wa Ta-A'la is telling us to fear the day that a parent will not avail his child, a child will not avail his parent. That the promise of Allah Subh'anaHu Wa Ta-A'la is true, so prepare for the hereafter. As sort of to sajda, you can see many ayat. And I'll end with this point inshallah, and I had to skip over a lot, subhanAllah, because when we talk about the hereafter, we're talking about one of the major objectives of the revelation, right? I mean, we're talking about one of the three
major creedal objectives of Allah Subh'anaHu Wa Ta-A'la revealing the Quran. Belief in Him Subh'anaHu Wa Ta-A'la and worshiping Him alone, the belief in the prophets and belief in the hereafter. I mean, these are the three main categories of creed that are found in the Quran. I wanna end with the ayah in Surat Al-Ahzab, which is right there at the conclusion of the Jews, right? It's a hajeeb jidda. So Allah Subh'anaHu Wa Ta-A'la says to the prophet, salallahu alayhi wa sallam, he says, he says, ya ayyuhan nabiy, kulli azwajika inkuntuna turidana alhayati al-dunya wazeenataha fat'alayna Oh, he says to the prophet, salallahu alayhi wa sallam, say to your wives, if you want the life of this dunya and you want its glitter and you want its embellishments, then come, you want the luxury of this life, then come. I'll give you a suitable compensation and I'll let you go graciously. In other words, and Subh'anaHu Wa Ta-A'la, to give it some context, I mean, the Muslims were going through some difficult times. The prophet, salallahu alayhi wa sallam, did not live like royalty. Some of his wives were coming from very, you know, prosperous households, like Aisha, alayhi wa sallam, and Abu Bakr as-Siddiq, alayhi wa sallam, and he was a wealthy person. In any event, the point is that the prophet, alayhi wa sallam, was instructed by Allah Subh'anaHu Wa Ta-A'la to let his wives know at that particular time. He had, and the prophet, salallahu alayhi wa sallam, was married to four women at that time, right? He was married to Aisha, radiAllahu ta'ala, and Hafsa, Saudah, and Umm Salama, radiAllahu ta'ala, and Hunna. So he gave them, he was instructed to give them this choice. If you want the dunya, then I can let you go. I'm not gonna hold that against you. And you'll be compensated by me, as Allah Subh'anaHu Wa Ta-A'la has instructed.
Every person who goes through a divorce, every man is supposed to compensate his wife with something according to his means. He says, but if you want, wa in kuntunna turidna Allaha wa rasoolahu wa daara al-akhira, fa inna Allaha a'adda lilmuhsinati min kunna ajran azeema. But if it is Allah Azawajal that you want, it is the prophet, salallahu alayhi wa sallam, and the hereafter, listen to that. If you want the hereafter, if you want that final abode in the hereafter, and you want to live well in the next life, if you want jannah in the next life, then Allah Subh'anaHu Wa Ta-A'la has prepared for the good doers from amongst you all, a great reward. Now, I just want to very, and I'll end up here, I promise. When the prophet, salallahu alayhi wa sallam, took, as he was instructed by Allah, when he went to Aisha, salallahu alayhi wa sallam, with this ultimatum, this choice, he said, I'm going to say something to you. He didn't recite to her the ayah right away. He said, I'm going to say something to you that Allah Subh'anaHu Wa Ta-A'la has commanded me with, and I don't need you to answer right away. Go back to your parents and consult them, and then we can come, and then come back to discuss it with you. This is how it comes in the riwayah of Sahih al-Bukhari. And so Aisha, she says, okay, what is it? So the prophet, salallahu alayhi wa sallam, read the ayat to her, and he said, look, if you want this life, then I'll let you go. And if you want the next life, you want Allah and his messenger, then Allah Subh'anaHu Wa Ta-A'la has prepared for you a great reward. She said, what is there to talk to my parents about? I'm choosing Allah. I'm choosing you in the hereafter. SubhanAllah. I will say this, and I mean this from the bottom of my heart. All of us, every single Muslim, will be given an ultimatum in this life. We'll be given that choice. And some of us more than others, and some of us more frequently than others, we'll be given the choice. We'll be tested.
Do we want Allah and we want the hereafter? Or do we really want this dunya? Are we going to compromise our faith? Are we going to compromise our values because we want to get something out of this dunya? We'll be given that choice. And we need to make the choice that Aisha radiAllahu ta'ala anha made. She is our mother, radiAllahu ta'ala anha. She is the scholar of this ummah, SubhanAllah. And she made the choice for Allah in the da'wah al-akhirah. This is the choice that we ask Allah subhanahu wa ta'ala to allow us all to make. We ask Allah subhanahu wa ta'ala not to put our calamity and our affliction in our deen. We ask Allah subhanahu wa ta'ala to not make this dunya the extent of our knowledge and not be the end of it. And that is the greatest of our concerns. Wallahu alam wa salallahu wa salam wa barak ala nabiyyina Muhammad. I mean, JazakAllah khair, Shaykh. I don't think anyone's mad at you going a few minutes over, Shaykh. JazakAllah khair. Just a quick question. The dua that you mentioned, is it in the book, inshAllah? It is, yeah. It's actually, I believe it's the last dua in the book. So just so that we're clear, the way that the book is set up, it starts off with the duas of the sabah and the masa' yani the duas, the prayers that the Prophet salAllahu alaihi wa sallam would make in the morning and the evening. It's followed by prayers that deal with specific occasions. And then it finishes up with some comprehensive prayers. And I believe that this is the last one in the book. Allah. So we'll post it in the comments again, inshAllah. Just so everyone can go back and download it. And you can of course go to the website, yathimastud.org and find it there. And inshAllah ta'ala. JazakAllah khairan, Shaykh. Dr. Tahir, Shaykh Abdullah, tonight we'll start the session on Ibadur Rahman, inshAllah. Just a short reflection, 20 minutes, inshAllah, night, reflecting on the qualities of the servants of the most merciful. And that will be at 2 a.m. inshAllah ta'ala, Eastern time. So we'll see you then, inshAllah.
And please do encourage everyone to donate to Yaqeen Institute over these last nights and keep all of us at Yaqeen in your duas these last 10. That's just as important as the donation. Please remember us by name, inshAllah ta'ala. I'm sure everyone would appreciate it, inshAllah ta'ala. Make dua for us, please. You know, as individuals and as an organization, that would be just as precious as your donation for support, inshAllah ta'ala. So barakAllahu feekum, assalamualaikum warahmatullahi wabarakatuh. Waalaikumussalam warahmatullahi wabarakatuh. Wa'alaikumussalam warahmatullahi wabarakatuh.
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