Qur'an 30 for 30
22 / 30
Juz' 22 with Sh. Omar Husain
This is a redo of the Qur'an 30 for 30 session streamed on May 14, 2020. The session was re-recorded due to poor livestream quality.
Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Sh. Omar Husain, explore gems from the 22nd Juz' of the Holy Quran.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh. Audhu billahi min ash-shaytani r-rajim. Bismillahir rahmanir rahim. Alhamdulillahi rabbil alameen. Wa ala adwana illa a'la al-dhalimeen, wa ala al-aqibatu lil-muttaqeen. Allahumma salli wa sallim wa baraka wa abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala alihi wa sahbihi wa sallam. Tasneeman katheeran. So welcome back to the redo of... What juz is this again guys? Juz 21 or 22? This is 22. Yes, I don't want to confuse it with 23. But, you know, alhamdulillah, we're dedicated to making sure that we have a clean juz summary inshaAllah ta'ala for everyone. You know, we realize the dedication of the students on a serious note, the dedication of the students that have been going, you know, summary by summary, taking incredible notes and things of that sort. And so we feel like we owe it to you to give you a clean stream, alhamdulillah. And I'm really grateful to Sheikh Abdullah and Sheikh Omar for taking the time out to do this again. I know it's not easy with everything else that's going on. So may Allah reward you guys for committing to the redo here of this. Jazakumullah khair. So we're going to run it back with the same lecture, same summary, same jokes. So you got to remember, you know, where the jokes were, insert them. They're all there, right? So we got to do, we got to run this back properly, guys, inshaAllah ta'ala. So I'll start inshaAllah ta'ala. Bismillah. So, Juz 22, we go into several surahs and the more that we progress in the Quran, obviously, the more that we're going to have to cover a large cluster of surahs in a short period of time. And this is a chapter that builds off beautifully from the chapter that comes before it. Because we were talking about this idea of Allah subhanahu wa ta'ala's victory and Allah's total control, particularly as it comes to those that are outnumbered,
those that are in an extremely vulnerable place and how Allah subhanahu wa ta'ala rescues them and saves them. So in the case of Surah Rum, Surah Rum, you're talking about the Romans being surrounded, right? From all fronts, being beaten into a few strongholds and, you know, really on the brink of extinction. The Muslims in Badr were obviously also in a uniquely vulnerable place, but Surah Al-Ahzab, which is in this Juz, is named after, you know, the intended genocide of the Muslims, you know. And really, there is no other way to put it. The Muslims are in one area in Medina. And the largest army that has ever been assembled in the history of the Arabs to that point is descending upon Medina from all fronts. They have people on the inside, hypocrites on the inside, and those that have collaborated secretly with the enemies to attack them from within. And the Muslims have to build the trench. And this was, of course, at the suggestion of Salman al-Farisi radi Allahu ta'ala anhu, the great sahabi Salman al-Farisi radi Allahu ta'ala anhu, that the Muslims build a trench. And the victory in this battle just means fending off the enemies. It's not causing any casualties to the enemies or anything. It's literally survival here. And Allah subhanahu wa ta'ala's help and support being with them. And in fact, it being a turning point for the Muslims, the fact that they were able to fend off this large army was a turning point for the Muslims in the seat of the Prophet salallahu alayhi wa sallam. Right? I mean, this is coming after the Battle of Uhud as well. And Uhud, of course, was demoralizing to the Muslims because of all of the heavy casualties that they suffered. This time you have an army that is way larger than the one that came at Uhud. And, you know, this idea that this is it, right?
All these skirmishes that have lasted, well, it's not like the Romans and the Persians where it has lasted for, you know, over 700 years. But these conflicts that have existed now for almost two decades, it's coming to a close. And the Muslims are just going to be wiped out once and for all. And of course, Allah subhanahu wa ta'ala averts the army and Allah subhanahu wa ta'ala gives the Muslims victory in survival. And subhanAllah, then you have a lot about the Prophet salallahu alayhi wa sallam. The Surah Al-Ahzaab focuses on the role of the Prophet, salallahu alayhi wa sallam, on his family life, on his personal being, his existence, his essence, how the Prophet salallahu alayhi wa sallam responds to harm, how the Prophet salallahu alayhi wa sallam should be treated and not harmed, how salawat should be, you know, given upon the Prophet salallahu alaihi wa salaam or performed upon the Prophet salallahu alayhi wa sallam by his followers. It's a lot about the role of the Prophet sallallahu alayhi wa sallam. And it's important to look at the role of the Prophet Sallallahu Alaihi Wasallam in a holistic fashion, right? So his command is binding, his authority is reaffirmed here that what the Prophet Sallallahu Alaihi Wasallam says, you obey, right? You listen to the Prophet Sallallahu Alaihi Wasallam, listening to the Prophet Sallallahu Alaihi Wasallam, obeying the Prophet is obeying Allah Subh'anaHu Wa Ta-A'la in effect. Disobeying him is disobeying Allah Subh'anaHu Wa Ta-A'la, honoring the Prophet Sallallahu Alaihi Wasallam, not harming the Prophet Sallallahu Alaihi Wasallam. There's so much that's in here. And so there are two sides here to the story of the Prophet Sallallahu Alaihi Wasallam. The first one, the Prophet himself, after he's praised and honored as he should be honored and praised, the Prophet Sallallahu Alaihi Wasallam is told, Inna arsalnaka shahidan wa mubashshiran wa nadheera wa da'ian ila Allahi bi-idhnihi wa sirajan wa neera that we have sent you as a witness and we sent you as one who brings glad tidings and one who warns. But at the end of the day, you are someone that is bringing the glad tidings, you have been sent for a very specific purpose,
and those that respond to your message with purpose will be honored and those that reject will be humiliated. And what is the Prophet Sallallahu Alaihi Wasallam told? You know, wala tulta'in kafireena walmunafiqina wa da'a thahum wa tawakkal ala Allah wa kafa billahi wakila Do not respond, do not respond. You know, we're talking about ibadur Rahman, the servants of the most merciful and how the Prophet Sallallahu Alaihi Wasallam is the ultimate servant of the most merciful, the ultimate ibadur Rahman. Don't follow them, don't respond to them, don't let them provoke you, don't let them get you out of your element, remain honored as you are Sallallahu Alaihi Wasallam and put your trust in Allah Subh'anaHu Wa Ta-A'la and Allah Subh'anaHu Wa Ta-A'la is sufficient, is sufficient as a protector. So that's the message to the Prophet Sallallahu Alaihi Wasallam, but you know, this is a very important point. Allah Subh'anaHu Wa Ta-A'la mentioned al-kaafireen wal-munafiqeen, the disbelievers on the outside, the hypocrites from within. And we have to ask ourselves, you know, if Allah protects us from the enemies on the outside of the trench, what about within the trench, right? And that's where we owe it to ourselves to elevate our discourse, to elevate our adab, our manners, with Allah, with the Prophet Sallallahu Alaihi Wasallam and with the community, with each other. And so there's a lot of emphasis that's then placed on how we treat one another within the trench and how we don't let ourselves, we don't lose our ways in following the Prophet Sallallahu Alaihi Wasallam. And so what does Allah Subh'anaHu Wa Ta-A'la end the Surah with? Ya ayyuha allatheena aamanoo laa takoonoo kallatheena aadhaa moosaa fadarraa'ahoo allahum minnaa qaaloo kanaa'indallahi wajeehaa O you who believe, don't be like those who harmed Musa Alaihi Wasallam. Allah Subh'anaHu Wa Ta-A'la protected him and Allah Azawajal honored him despite those attempts, but don't be those people who hurt their Prophet, hurt their Messenger. And so it's important for us to be the same in that regard. And I want to remind that the adab with the Prophet Sallallahu Alaihi Wasallam that the scholars mentioned is extrapolated from the verse
where Allah Subh'anaHu Wa Ta-A'la says that Allah would not punish us so long as the Prophet is amongst us, alayhi salatu wasalam, and so long as we are in a state of istighfar, in a state of seeking forgiveness. Now the Prophet Sallallahu Alaihi Wasallam is not physically amongst us anymore, but the more that we are upon his sunnah, the more that we follow his message and manifest his message, the more that we avoid the punishment that comes, the hardship that comes to us within the trench, within the protection of Allah Subh'anaHu Wa Ta-A'la. Wahum yastaghfiroon and when they're seeking forgiveness from Allah. The greatest mark of the Prophet Sallallahu Alaihi Wasallam on a gathering was his istighfar. He would seek forgiveness from Allah over a hundred times. And so the scholars say there's a beautiful connection here, that when we're in a state of seeking forgiveness from Allah Subh'anaHu Wa Ta-A'la, like the Prophet Sallallahu Alaihi Wasallam, and that's one of the greatest elements of the sunnah, it prevents the harm on the outside and we don't cause harm to the Messenger Sallallahu Alaihi Wasallam by being amongst those that he complains about on the Day of Judgment for not having followed his rightful guidance. Then we get into another surah, we get into a sabbah, and sabbah gives us two communities, two communities to contrast two communities. One community, and you can read verses 12 to 15, it contrasts the community of Dawud Alayhi Salaam and Sulaiman Alayhi Salaam, the family of David, and Sheba and Sabbah. And basically what you have, you have one community of Sabbah that was blessed beyond their imagination. They were given so much, but they lacked a sense of purpose and they lacked gratitude. So Allah blessed them with so much that, you know, they could walk and a person would just put a basket over their head and walk through a garden and it would fill with the fruit. The water came upon them, the gardens opened up for them, the dunya was open for them in every way whatsoever. And instead of praising Allah Subh'anaHu Wa Ta-A'la, because they had emptiness in all of the blessings that were given to them, they actually make a strange dua against themselves,
you know, to struggle a little bit more. They don't, you know, they don't thank Allah for the blessings, they even ask for it to be a little bit more difficult so they don't know what they're asking for. And it becomes extremely difficult for them, right? And so they reject the blessing, they don't show gratitude for it, and so the blessing is taken away. In the case of Suleiman and Dawud, Suleiman Alayhi Salam actively asks Allah for more, more, more, more, more. But he never asks Allah for more, just to fill himself up or for some vanity, but instead to be able to further the message of Allah Subh'anaHu Wa Ta-A'la, to do good by it. And so Dawud Alayhi Salam, i'malu ala Dawud ash-shukra, work, O family of David, acts of gratitude. And Suleiman Alayhi Salam, the son of David, asks Allah for more and he does more. And that's how you show gratitude. You thank Allah Subh'anaHu Wa Ta-A'la with the heart, you thank Allah with alhamdulillah on the tongue, and you thank Allah with actions of gratitude. And so one is a community of misuse of blessing and so they lose it, one is a community of increase and praise, and subhanAllah both Surah Saba and then Surah Al-Fatir. Surah Saba, Surah Al-Fatir start off with the words alhamdulillah, praising Allah Subh'anaHu Wa Ta-A'la, and thanking Allah Subh'anaHu Wa Ta-A'la. Finally, in Surah Yasin, just one thing that I'll point out here inshaAllah Ta'ala, which is Allah talks about the rejection of a man who came to them, the messenger of the messengers, and that a righteous man coming to do da'wah to his people, trying to call them to good, and they responded with harm, and they responded with hatred, and they responded with many of the things that Musa Alayhi Salaam dealt with, that the Prophet Sallallahu Alaihi Wasallam dealt with, and Allah Subh'anaHu Wa Ta-A'la, confirming in this, look, this was a man that did not ask you for anything, and all he cared about was, ya layta qawmi ya'lamoon, if only my people knew better, if only they knew the forgiveness of their Lord, the mercy of their Lord, they would turn back to Allah Subh'anaHu Wa Ta-A'la,
and so rejecting the blessing of guidance is the worst type of rejection here, and this man, like the messengers of Allah, not asking for anything, but instead having harm hurled towards him, though all he was trying to do was he was trying to do good by his people, and so inshaAllah Ta'ala with that, I'll turn it over to Sheikh Abdullah to reflect on some of the verses in Surah Al-Fatir. JazakumAllah khayran. Bismillah wa salatu wa salamu ala rasool Allah wa ala alihi wa sahbihi wa man walahi rabbishroho lisadri wa yaslih li amri wa huwa nukaddatan min lisani yafqahoon qawli ya rabbil alameen In the chapter of Al-Fatir, Allah Subh'anaHu Wa Ta-A'la touches on a brief portion speaking about the Quran and the beauty of the Quran and who he gives the Quran to, and the classes of people in regards to their exemplification of the message of the Quran. And when they receive this message and they know the message of the Quran, the primary message of it being Islam and who Allah is and who he is not, and the etiquette of the Muslim, how are they in regards to their groups or taqseen? Allah gives three different groups of people. So when we look at verses number 31 and 32, he gives a brief introduction where he says after Audhu Billahi minash shaitanir rajim, waladhi awhayna ilayka minal kitabi huwa alhaqqu musaddiqal lima bayni yadaihi inna Allaha bi'ibadihi la khabeerun baseer Allah Subh'anaHu Wa Ta-A'la says, and what we have revealed to you, O Muhammad, of the book of truth confirming what was before it, musaddiqal lima bayni yadaihi inna Allaha bi'ibadihi la khabeerun baseer that verily Allah Subh'anaHu Wa Ta-A'la with his servants, his ibad, is all aware and is all seeing. So with that reality of Allah bringing this book to the Prophet, peace and blessings be upon him, giving him the Quran, and as Aisha maridallahu anha mentioned that he was like a walking Quran. He embodied the message of the Quran.
But everyone else, how is their level of embodiment of this revelation that is being given to them for their own benefit? What do they take from it? Allah gives three classes, and he says in the following verse, in verse number 32, when he says, abtu'udh minal hushriq taranjeen thumma awrathna alkitabi allathee istofayna min ibadina Then we have given this book, we have cause to inherit this book, those whom we have chosen from our servants. So he gives this introduction of the Quran, and then he says to the Prophet, salallahu alayhi wasalam, that this is true. And the rest of the people is saying, then we have given this to whom, we have given them the inheritance of something. And awrathna is, subhanAllah, it's interesting, because you are given something that is to you to be responsible for. Right? So we say an inheritor is a warith. As he's mentioned that, the Prophet sallallahu alayhi wasallam mentions that he is the inheritance of this, of this knowledge is of those of the scholars, that what he left of inheritance was that of knowledge. And those are the scholars that have taken it, and they have that responsibility to embody it, and to proclaim it and teach it. So here, when it comes to Islam in a more generic sense, the message of the Quran, he says, awrathna alkitabi allathee istofayna min ibadina So we have given this to the people that we have chosen from our servants. Istofayna, from the name Mustafa, the one that is chosen from our servants. Then Allah gives three classes of people, and dare we say, three levels. Where he says, faminhum dhalimun linafsihi waminhum muqtasidun waminhum sabiqun bilkhairati biinnillah That's the second portion of this verse, number 32. He said, from them are the one that oppresses themselves. And the ones that are, we could say the ones that are moderate. And then the ones that compete in foremost good deeds.
They are foremost in their good deeds by the permission of Allah. And then Allah Subh'anaHu Wa Ta-A'la concludes, says, when he says, dhalika huwa alfadlul kabeer Now let's just take a brief pause over this, over these three groups. The first one is the oppressor of himself. When Luqman, in the chapter Luqman, when Luqman gives advice to his son, he says that the association of partners with Allah is called dhulm. He says, innashirka ladhulmun azeemun That verily, shirk, that doing a polytheistic practice, saying that God is like his creation, or that you choose something other than God, the creator, that is the worst form of oppression that Luqman was telling his son, he was advising his son, which is the first form of advice. How do we connect this oppression? Well, the beauty of Arabic and the richness of it is that dhulm is an expression of taking something in its rightful place and putting it somewhere else. So if I was to say that the person that raised me, the male that raised me in my house that was married to my mother, okay, he is not my father, I have just oppressed him. If he has raised me, he is not my father because I have taken the right of fatherhood and I've given it to someone else. So that is dhulm. The worst form of oppression is the oppression that one has in their heart and their belief of God and giving him his rights. But in this verse, it's talking about the one that commits a sin. Dhu'alim li nafsihi, because this is talking about the people that have been given the book. So all of these three are from the muslimoon, are from the Muslims. But from them are the one that has oppressed himself because a sin in and of itself is oppression to your own self, okay? When you commit a sin, you are doing something that if you have knowledge of it, you are oppressing yourself by taking the right of yourself and the right of Allah Subh'anaHu Wa Ta-A'la that he has upon you, and the right of yourself
by committing an act that is not beneficial for your soul. Just as if we were to eat something, we make iftar with certain things that may not be beneficial for us in this month of Ramadan. Those triangles or the roots in the potatoes and things that we eat, we like it, but it may hurt us in the future. When we look at a sin, it is something that is detrimental to us, not only in this life, but definitely in the next, if Allah, after Allah Subh'anaHu Wa Ta-A'la's mercy, if he doesn't have mercy upon us, and if we do not seek forgiveness from that in this life. So that's the zalim li nafsi. And in summary, the scholars say that zalim li nafsi, the one that oppresses themselves, ghalabat sayyi'atuhu hasanatihi, that his bad deeds have overpowered or outnumbered or are greater than his good deeds. Second level is the muqtasid, is the one that is moderate in his actions. The scholars mention that this is the one that does the five daily prayers, fulfills the pillars of Islam, but doesn't do anything additional. You know, they don't offer the sunnah prayers, you know, they don't wake up and they don't pray witr, but they do what is obligatory upon them. But the mustahabbat, the ones that are, things that are recommended to get them at a higher maqam, at ihsan, excellence, they're not of this category. But they are from the muslimin, alhamdulillah. Then Allah Subh'anaHu Wa Ta-A'la mentions the last category, and this is the best, this is number one. wa minhum saabiqun bil khairat and those are the ones that are foremost in their good deeds. But the beauty of this is, Allah Subh'anaHu Wa Ta-A'la says two things here, which is beautiful in the Arabic language too, articulated in English. He calls them saabiq. Saabiq means the competitor, the one that tries to get ahead of the game, ahead of others, to reach a certain goal. So that one that's at the highest level is not, they're content with what they have, but they know they can do better. And they strive to be better. They strive to be the best version of themselves. But they know at the same time,
that whatever version they reach, praying witr, praying to hajj, being nice to people, being someone that is humanitarian, they're giving their services for other than themselves, they're selfless, and that selflessness, they know is from Allah. They know that it is by the permission of Allah. And that's interesting how Allah says in this category, bi-idhnillah, do not ever think for the blink of an eye, as the Apostle Salaam says, wa laa ta'kilni ila an-nafsi tarfa ta'in. Do not ever let me think that I have the situation in control for the time span of the blink of an eye. You know that it is by the permission of Allah, the tawfiq that He has made you successful. And that's beautiful about this last portion, because He says it's by the permission of Allah, then Allah Subh'anaHu Wa Ta-A'la concludes and says, thalika huwa al-fadlul kabeer. That that, as some scholars mention, what was the last group that was mentioned being from the foremost in good deeds, this is a fadl, al-fadlul kabeer, a great virtue. And fadl is that which is extra. So it's a virtue from Allah that He's made you from this first category. The second understanding is that it's a great virtue, fadlul kabeer, that He has made you from one of these three. One that takes this inheritance of the Book of Allah, and you exemplify it to the best of your ability. Therefore, in conclusion, we see that firstly, the next verse, Allah says, jannatu adnin yadkhulunaha. And in the verse, Allah continues to say that it is the jannah that they will enter, that all three of these will enter inshaAllah. May Allah make us from them. And secondly, should always strive to be the ones that strive. If we are the third category, the zalim al-nafsi, let's try to get to the second to eventually reach the first. And if you are the second category, you are moderate in your actions of worship.
Let these 10 nights of Ramadan or any night, but particularly the 10 nights of Ramadan, the 10 days of Hajj when you are performing these pillars of Islam, to try to be from the sabiqoon, to try to be from those that are constantly trying to be the best version of themselves. And the best version of yourself is when you strive and know that whatever level you reach is by Allah's tawfiq. It is Allah that has made you successful. So may Allah subhanahu wa ta'ala make us of the successful ones in this life to where we will be successful and that day when there is no return to where we will have no regret. Jazakum Allah khair wa salamu alaikum wa rahmatullahi wa barakatuh. Jazakum Allah khair, Sheikh. Allah ibadak for you. Sheikh Omar, you're up. Bismillah ar-Rahman ar-Rahim. I'm going to speak about surah Fatir, verse number 10 and just the first half of the verse. So in this verse, Allah subhanahu wa ta'ala says, man kana yureedu al-izzata falillahil-izzatu jami'a ilayhi yas'adu al-kalimu al-tayyibu wal-amalu al-salihu yarfa'u Allah says that whoever wants honor and dignity, let them seek that honor and dignity from Allah subhanahu wa ta'ala. Because to him, the good word rises and an action will raise up that good word. So what does this mean? The scholars mention that the good word mentioned in this verse means dhikr, remembrance of Allah or the Quran, recitation or saying the shahada, the declaration of faith. These are the words that literally go up to Allah subhanahu wa ta'ala and then the actions that follow it really cement the acceptance insha'Allah of these deeds. But I want to talk, and of course Quran and remembrance of Allah and dua, this is the best of speech, but I just want to speak about speech in general.
So when we were growing up they used to say, sticks and stones may break my bones, but words will never hurt me. And how false this statement truly is, because words are powerful. Words will cause family members not to speak to each other for years. Words will cause countries to go to war with each other. We cannot deny the power of words, it's how we communicate. We are haywan naatik, an animal that speaks. And so what we say, on the one hand we have the best of speech with the Quran, and sending salawat on the Prophet ﷺ, and then we have the opposite, so profane language. And this is not from the character of our Prophet ﷺ. He was described, lam yakun nabis salallahu alayhi wa sallam fahashan wa la sababan. He was never one who was foul and indecent in what he said. He didn't curse people and use bad language. And I'm still shocked at how I see religiously inclined people use profane language. Saying things like, well everybody does it, so what, society and society they do a lot of things that we don't take part in as Muslims. And so if we don't watch it, then this becomes a norm. There was an article I was reading by TV Guide, there's a derogatory word used for women. So between 1998 and 2007, the use of this word tripled on network television. And since then it is absolutely normal. It doesn't matter, basic cable, whatever you're watching, you can hear pretty much anything. And it's just a total onslaught. And this is not the language of the believer. And the believers still understand this. Someone asked me, they said, if I use profanity, do I have to give sadaqah, charity, while I'm fasting?
So the first thing is, alhamdulillah, they realize this. That they did something which was incorrect. Now their fast may be reduced in reward, but it's not going to break the fast. But giving charity, when you use some foul language, it's a good practice and follows the general advice of the Prophet sallallahu alayhi wa sallam. When he told us that, follow up a sin with a good deed. And then the good deed, tamhuhah, the good deed will wipe out that which came before it. So one of the ways we can, if we have, you know, maybe some trouble controlling our tongue, is to get like a profanity jar in the house and throw money in there. And then, you know, pile it up and then give it in donation inshallah. Because this is removing the sin of what was said and also benefiting inshallah. Plus if you keep doing that, you know, you're going to go broke. Eventually at some point, you're going to stop inshallah ta'ala. Also it's important to remind ourselves of the times we live in which includes the lethal virtual tongue. The tongue online. So what we're posting, what we're typing, really can have the exact same effect. In fact, many times it's worse because at least now you can see my reaction. How many times are things taken out of context? And a lot of times when we have speech and it's written and it's profane, you know, people may not get everything around it. And so that can actually, it's bad enough to have that, it can actually have a magnified effect. So it's truly important for us to be very careful about what we are saying figuratively online. When we look at how this verse kind of connects, earlier in this juz, the Prophet ﷺ speaks about modesty of the wives of the Prophet ﷺ,
and modesty, maybe this theme has come up in the last few days. But what we say must be coupled with action. And so Allah says whoever is seeking or whoever wants honor and dignity. Now a lot of times people will just talk and talk to get that honor and dignity. And that, you know, people boasting about I did this and I did that. But then there's no actions that follow it. And this verse is saying what? Seek honor from Allah ﷻ using good speech and having action which will raise that speech. So it's like the action solidifies the words. Because like they say, talk is cheap. And so actions speak much louder than words. We're very good at speaking. We're very eloquent. But how many times have you really been moved by someone who maybe does not have the most Islamic knowledge? You know, when you think of people of knowledge, but just their actions just are so incredible that they really have a grasp on what it truly means to be a believer. So alhamdulillah, this is what we want to follow. And finally, just speaking about online and in general, we do not have to answer to everything. You are not less courageous because you didn't give an opinion about something where you don't have half the information to it. And I don't know how many times we've seen this that we don't really have information and we're so quick to make such a bold, affirmative statement. And that's going to come back on the Day of Judgment and haunt us. So remember that there is beauty to silence in a world that cannot seem to stop talking at times. JazakAllah khair, Shaykh. And I know I did this last night, so a very quick version of this. Shaykh Abdullah talked about standards and trying to go from just being muqtasid to where you just stop at where other people stop.
And then sabit bil khairat is that person that elevates their standards beyond what everybody else sees as worth pursuing. And subhanAllah, when it comes to the tongue in particular and the consequences of the tongue, a lot of people will say things as long as they're excused by the public or acceptable in the gatherings around them. But the mu'min holds themselves, the believer holds themselves to a higher standard. And so just because everyone else is sharing gossip, just because everyone else is cursing or using foul language, just because everyone else now sees that the rating on this show that would have been considered pornography 10 years ago, and now it's, hey, everybody watches this on Netflix or Hulu or whatever it is, or even on cable TV, right? You hold yourself to a higher standard, and you don't wait for the consequences of the hereafter. Instead, you seek the rewards of the hereafter. And in Surah Yasin, that man was trying to tell people about the consequences of the hereafter and to not just take advantage of the situation they had here, but think of the consequences of the hereafter. And Ramadan is a chance for us to really reorient ourselves to where we're not just thinking punishment and consequence, but we're thinking reward and higher standard. How do I go to the next level? And if I busy my tongue with zikr, inshallah ta'ala, and good things, then hopefully that will be as a hindrance, a barrier to some of the things that would hold me back, that would cause our Ramadan to be in jeopardy, and even worse, could really have massive consequences for us in the hereafter, and we ask Allah's protection. So Jazakum Allah khayran to both of you. Sheikh Abdullah, you made a joke yesterday. I didn't hear it, man. I just saw you start laughing all of a sudden at the end of the program. I don't know what you said about me. I don't know if you make fun of my kufi. I don't remember what it was. It sounded funny. I mean, there was a lag, so we were talking like two minutes past each other. So I was in the middle of a really deep point. I was about to cry, mashallah,
and then you just started laughing at me, and I was like, is he laughing at me because I was about to cry? I don't remember, man. Omar, you remember? I don't remember any sort of joke at the end, no. Maybe y'all just laughed at me for some reason. I don't know. I was about to cry earlier during this session when Sheikh Abdullah was talking about certain foods to break iftad. It's totally killing the protein sheikh lives. Plus, the hatred of samosas is not okay. Don't hate samosas. I don't want to get any hate for samosas, man. Particularly the baked ones. Alhamdulillah. See you in a few hours, inshallah. Sheikh Omar, jazakallah khair for joining the re-recording of this. Insha'Allah, we hope you have no more technical difficulties for the last eight nights, inshallah ta'ala, that we have. And we appreciate everyone for their patience and really appreciate the commitment of those that have been following every single night with this. And we pray that it's beneficial to you and to us. 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
