Qur'an 30 for 30 | Season 3
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Juz' 25 with Sh. Ibrahim Hindy | Qur'an 30 for 30 Season 3
In the twenty-fifth episode of this Ramadan series, Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest, Sh. Ibrahim Hindy, explore gems from the twenty-fifth 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. Welcome back to Qur'an 30 for 30. Before we get started, inshaAllah ta'ala, a reminder, subhanAllah, we're in the middle of the last 10 nights. We pray that you are benefiting and that you are tuning in constantly. The Yaqeen channel becomes like a TV channel at this point. It's just non-stop program to program to program to program. So I hope that you're benefiting, bi'l-Binay ta'ala, from all of the programming that's happening. And inshaAllah ta'ala, to remind you to please use these last 10 nights as well to support the work at Yaqeen. We need everyone to come through, bi'l-Binay ta'ala. The numbers of viewers have been up. The numbers of donors are down. So, Sheikh Abdullah, man, we got to push. We might have to do some, you know, some pushing inshaAllah ta'ala with everybody. But of course, we say that and we know that a lot of people wait for these last few nights. So, bi'l-Binay ta'ala, I pray that you've seen the benefit and value of all of this. And we will never charge for anything that we do, bi'l-Binay ta'ala. Always seeking to be of benefit, whether it's to the broader community or to the schools or the masajid or the institutions. Whatever work we do, bi'l-Binay ta'ala, we make it free and accessible and hope that you'll support it, bi'l-Binay ta'ala. With that being said, tonight, it's kind of awkward because Sheikh Ibrahim stole my co-host, who is sincerely yours. Sincerely thing, just, I mean, there were a few nights that I watched you guys bonding on sincerely. And I thought, how come Sheikh Abdullah doesn't love me the way he loves Sheikh Ibrahim? I mean, I was just like, y'all look so comfortable together. You naturally mesh together. It was like, all right, why am I the intolerable one? You know what I'm saying? It was like, why did Sheikh Abdullah? And I tried to bring jokes into Quran 30 for 30 this year. All in hopes that maybe I could unseat you and sincerely Sheikh Ibrahim and take over your co-hosting abilities sincerely.
But I don't know, Sheikh Abdullah is not, Sheikh Abdullah, you got a choice to make. I think it's clear. Sheikh Ibrahim, how's it going? Alhamdulillah, alhamdulillah, feelings mutual. I see you guys together. I'm like, oh, I love those days with Sheikh Abdullah. You got my seat, Sheikh, inshallah. We're going to make a new show at Yaqeen. Everybody loves Sheikh Abdullah. You know what my daughter Khadija called him the other day, Sheikh Ibrahim, she called him Sheikh Abud Yaduro. A two year old, Khadija saw him because she knows her brother Abdullah's Abud. So that's Sheikh Abud Yaduro. I know you're on. You're tight with him. You know, and you can call him Sheikh Abud Yaduro. Maybe that'll be everybody loves Sheikh Abud Yaduro. Be our new show. It's funny, our daughters are the same age, the oldest one, May and Arwa, and then our sons are the same age as well. I don't know if you remember that youth talk. They were sitting next to each other and then Junaid took a picture and he's like the future 30 for 30. They're the same age and they were sitting next to each other. It's like how LeBron wants to play ball with his son. Sheikh, we're going to have like a 30 for 30 edition, inshallah. We hand off the duties to our sons. You know what I'm saying? And our jokes are so corny at that point that they awkwardly laugh and just kind of like slowly see us out of whatever has replaced restream at that point. You know what I'm saying? That would be interesting. Sheikh Ibrahim, when I came to Canada, I'm going to say this is pretty funny. I was going to do this and I realized I might start a war. I came to Canada a few years ago and every city I went to, they gave me a hockey jersey.
All right, so I'm going to need you to guess. So I got a bunch of hockey jerseys with Suleyman on it on the back. I don't have a Toronto, what do you all call the Maple Leafs? Is that what you all want? Maple Leafs. I don't have a Toronto Maple Leafs jersey. I'll get you one inshallah. I got a bunch of customized Suleyman Canada hockey jerseys, right? And there's one that I always wear and it's because of the colors. So can you guess which one it is Sheikh Ibrahim and then we'll get started. Because of the color. Is it Vancouver? No, that's a cool jersey. But it's the Edmonton Oilers one because it's yakin colors. Orange, yeah, I should have got that. It's orange and blue. Yeah, seriously, I'm questioning your hockey knowledge now. Questioning your yakin Sheikh. You know yakin's colors are orange and blue. I mean, sure. You know that, right? Although you guys changed the tint on them. That's true. Turn me off. Insha'Allah we'll get started. I mean, as we said, we're in the last 10 nights and things are moving so quickly. But we have made our way to Juz 25 now. And SubhanAllah, what I realized about Surat Al-Dufan when we get into Juz 25, these ajza' naturally have a lot of what we have covered in the Judgment Day series. Because again, these are surahs where you have the snippets, right? These snapshots of different scenes from the Day of Judgment.
However, SubhanAllah, here you have two surahs that as you look at them in succession, you find that one of them, which is very frequent in the Quran, gives you one side of it and then the next surah quickly goes into sort of the next scene. We saw that with Az-Zumar and Surah Ghafir. And here we have Surat Al-Dukhan. And Allah Subhanahu wa ta'ala in verses 25, Allah Subhanahu wa ta'ala says, ... Allah Subhanahu wa ta'ala mentions that how many gardens and streams did they leave behind? How many palaces? How many worldly gains did they leave behind? And suddenly we took them, they passed away. And at that point, neither the heavens nor the earth shed a tear for them. So we talked about this in the series, this idea that Ibn Abbas alayhi wa sallam mentions that when a righteous person passes away, their place of sujood cries for them. And the gate of heaven through which their deeds used to ascend also weeps for them in a way that Allah Subhanahu wa ta'ala sees and Allah enables. And SubhanAllah, you think about that, like how many gates to the heavens used to be opened in Ramadan for certain people. I know very righteous people that passed away this year. And I know that the same is true for many of you, including the mashayikh. And I think about like the gate that they had where every Ramadan they used to exert themselves in particular. And they're not with us anymore. May Allah Subhanahu wa ta'ala allow them to be celebrated in the heavens at this point. Allahumma ameen. But that's something that really strikes me, SubhanAllah, about this.
So you got the people that were so in tune with their religion that they were naturally bringing barakah, blessing, to every place that they were in. And this is, of course, talking about the ones that the earth and the heavens don't cry over are the tyrants in particular. So this is talking about Fir'aun and his people. But the opposite of that being the believer. And Allah Subhanahu wa ta'ala, you just go a few verses past to verse 38. Allah Subhanahu wa ta'ala says, وَمَا خَلَقْنَا السَّمَوَاتِ وَالْأَرْضُ وَمَا بَيْنَهُمَا لَاعِبِينَ Look, we didn't create the heavens and the earth and everything in between out of play. Like everything has a purpose. Every single part of the world, every part of Allah's creation has a purpose, the heavens and the earth. Therefore, the purpose of you encountering it also is affirmed. It's part of what Allah decreed for a reason. So Allah Subhanahu wa ta'ala says, مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ We only created them for a purpose. وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ But most of these people just don't know. Most people don't contemplate. And so there's a purpose to it. And then suddenly Allah Subhanahu wa ta'ala goes, إِنَّ يَوْمَ الْفَصْلِ مِيطَاتُهُمْ أَجْمَعِينَ But then the day of the final decision, يوم الفصل is one of the names of the day of judgment, right? The day that the decision has already been made, right? يوم الفصل, things are sorted out. So you had time to figure out purpose and you had time to live in accordance with that purpose in such a way that you could have been at harmony with literally the earth that you were walking on, SubhanAllah. And that would have put you at peace with your Lord. But instead you ignored the purpose, you ignored the signs. And now it's يوم الفصل. This is the day of the decision. And مِيطاتُهُمْ أَجْمَعِينَ It's the time that's appointed for all people, whether they prepared or didn't prepare, the believer and the disbeliever, the righteous and the wicked. This day is now the day of the decision.
يَوْمَ لَا يُغْنِي مَوْلًا عَن مَوْلٍ شَيْئًا وَلَا هُمْ يُنصَرُونَ And on that day, no kilth or kin are going to be a benefit to one another whatsoever, nor will they be help. So you had to have lived in accordance with your own purpose and not hope that someone else is going to save you in that regard. إِلَّا مَنْ رَحِمَ اللَّهِ Allah Subhanahu wa Ta'ala says except those shown mercy by Allah إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ He is truly Al-Aziz Al-Rahim, the Almighty and the Most Merciful. So Allah combines these two names, Al-Aziz Al-Rahim. He is Aziz in that no one can impose anything upon Him Subhanahu wa Ta'ala in this regard. Allah Azawajal does not need anyone to be saved, nor can anyone force Allah to save. But He is Aziz Al-Rahim. He is Aziz and He is still Rahim as well. So these two names and attributes go together. And then SubhanAllah right after Surah Dukhan, what do you have? The next Surah. And I wish the Mashayikh were even with me because I could ask this. I know Shaykh Abdullah is probably like SubhanAllah the next Surah is Surah Al-Jafia. Right? Which is literally the scene of every community on its knees. SubhanAllah. Like talk about the next scene. Watara kulla ummatin jafia You see every single faith community, every ummah on its knees. And at that point, Allah Subhanahu wa ta'ala says kullu ummah, every single nation is going to be called to its book. Tud'a ila kitabiha is going to be called to its book. Al-yawma tujzawna ma kuntum ta'maloon Today you will be paid back for what you used to do. Hatha kitabuna SubhanAllah. This is our book. Remember we talked about in the Day of Judgment series how the places that you used to encounter will testify. Right? They come forth. And here Allah Subhanahu wa ta'ala says
Hatha kitabuna yantiqu alaykum bilhaq Just like we created everything in truth and now that which we created in truth is going to speak. This is the book and it will speak about you in truth. It is not going to lie. We were verily inna kunna nastansiqoo ma kuntum ta'maloon Verily we were recording everything that you used to do. And so it was all in the record of the angels and it never escapes the record of the angels. So SubhanAllah, just this idea of testimony and this idea of you have now people that are placing their face on the ground making sajda. Right? And this is sort of the last scene I want to leave you with inshaAllah ta'ala and we'll go to Sheikh Abdullah because it's something profound that I was thinking about in the connection between these two. You have people that make sajda on this ground that kneel that put their knees on the ground and put their faces on the ground and glorify Allah Subhanahu wa ta'ala. And then on the Day of Judgment when you're on that other ardh right? On that other ground the grounds of the Day of Judgment people are once again on their knees. People are once again on their knees. And the place you used to make sujood on is coming forth and testifying for you in that place on the Day of Judgment. And what does Allah Subhanahu wa ta'ala say? يوم يكشف عن ساق و يدعون إلى السجود رأيي استلطيرهم Some people at that point are then called to make sajda and they can't. Their backs become firm. So that is يوم الفصل. This is not the day to try to rectify all of this. You had your chance. This is the day of reckoning not the day of rectification. You had the chance to rectify yourself. And now this is the day of reckoning. But I just think about you know, look at your place of sujood wherever it is. Say, Ya Rabb, allow that place to come on the Day of Judgment and testify for me so I can be once again in sajda and gratitude to You, Ya Allah.
And let not the places that I neglected or the people I neglected testify against me and certainly not the revelation that I neglected and the Prophet ﷺ complaining about me rather interceding on my behalf and being pleased with me. And of course Allah عز و جل may He be pleased with us all. Allahumma ameen. Shaykh Abdullah will hand it over to you inshaAllah. JazakAllah khayran. Bismillah. والصلاة والسلام على رسول الله وعلى آله وصحبه ومن ولا اما بعد MashaAllah what was mentioned in this series that we see from Shaykh Omar حفظه الله تعالى is the Day of Judgment series. And it's interesting that MashaAllah he's made series on the pillars of Iman with the angels, MashaAllah even with believing in Muhammad ﷺ and then now the Day of Judgment. This is a pillar of our Iman, meaning that it is a pillar of our faith in Islam. When we say we are a Muslim it's important for us to know these aspects of our Islamic faith because it's mentioned consistently in the scripture, in the Quran, and in the Sunnah of the Prophet ﷺ. More importantly, there are all of this Day of Judgment, it's scenes that hasn't happened yet, it's things that will take place, which is a test for the believer, being that they believe everything that's mentioned authentically reported about what will take place on Yawm al-Qiyamah. Some of the things that, you know, the Day of Judgment and what takes place after that in Jannah and in Hell. May Allah ﷻ protect us from Hell and make us of the inhabitants of Jannah. But it's important to remember that all of these scenes is there for you to contemplate over and to ultimately ask yourself where do I want to be? Where do I want to be? Do I want to be the people that are full of regret? Do I want to be the people that fall off of the silat, on the silat, that's a certain mashhad, or an encounter, or an event that will take place during these different events on the Day of Judgment when they move from this dunya on to the next place, and inshaAllah it is Jannah.
And Allah gives vivid descriptions, the Prophet ﷺ gives vivid descriptions of what will take place as Shaykh Omar mentioned, وَتَرَى كُلَّ أُمَةٍ جَاثِيَةٍ that every nation will be on its knees. We don't know how that will actually look but it's important, it's rather incumbent upon us to believe that that will take place, that that will take place. But ultimately it's for us to ask where am I in this equation? Where do I want to be in this equation? We have the amal, we may have the desire and hope to do something, but in reality what are the actions that serve as an investment in the next life? Because it's the actions that you have in this life that are founded and couched and motivated by a belief in Allah Subhanahu wa ta'ala. So Allah Subhanahu wa ta'ala in the chapter of Shura, in verses number 47 and 48, it's a call to all of us, and it's a call ultimately to those that may have some amal in certain things that they wish that they could do. You know, I hope to do this or one day I will do it. One day I'll pray. One day I will come to the masjid. One day I will read the Quran. One day I will give zakat. One day I will be honest. One day I will be an individual that lowers my gaze. One day that's going to happen insha'Allah, insha'Allah, insha'Allah. It reminds me one time subhanAllah I was in Medina and this is rather funny but it just hit me. I was picking up this beautiful, beautiful brother, masha'Allah. This beautiful brother, he worked at a plumber's shop and I had to get something done at my home and I picked him up. And subhanAllah, he got in the car, masha'Allah, beautiful smile, he couldn't read or write, masha'Allah. And then as we were driving there was a convenience store and he said, وَقِفْنِي أَبْغَىٰ شُرُّىٰ بِلْيَا استغفر الله عليه وستغفر الله عليه He said, let's stop real quick, I want to get some cigarettes. استغفر الله استغفر الله استغفر الله I was like, shaykh, you don't make it like
you roll over a man, it's a roll over, استغفر الله it's for a future, you know, what you perceive as a sin that you're going to commit, shortcoming. I said, I'm not going to stop I'm not going to stop at a convenience store for you to get that on the way to my house. So just thinking about that concept, sometimes we'll do an act and then we'll say, okay, I'll ask for forgiveness later. Allah Subhanahu Wa Ta'ala gives us a reminder. As Shaykh Omar mentioned, Allah Subhanahu Wa Ta'ala mentions that word بغتة that the عذاب or the punishment or the wrath of Allah will come on you least expected. You're not going to know when it's going to happen. That's the whole point. And that's why Allah Subhanahu Wa Ta'ala says in this verse and in numerous verses, this attitude of take advantage of your time. You don't know when Allah will take you individually or take all of us collectively. You don't know. So what are you going to do? استجيبوا لربكم من قبلي أن يأتي يوم لا مرد له من الله ما لكم من ملجأ يومئذ وما لكم من نكير Allah Subhanahu Wa Ta'ala says respond to your Lord before a day comes from Allah which there is no repelling. There is no repelling. And that is the day when everything will perish. Or that is the day where everything will perish and there is no return. There is no escape. لا مرد له من الله No escape. No escape. You're going to have to answer for what you've done. You will be rewarded or you will be punished. And may Allah Subhanahu Wa Ta'ala make us of those that are consistently rewarded and for any shortcoming from His mercy and forgiveness, forgiveness for our sins. He says, no refuge will you have that day nor will there be any denial. You know, Allah Subhanahu Wa Ta'ala even mentions that there are people that will ask, let me go back to the earth. Let me go back to the world. I will do good. Allah Subhanahu Wa Ta'ala with His knowledge Al-'Anim knows even if they were to go back وَلَوْ رُدُّوا لَعَادُوا لِمَانُهُ عَنْهُ وَإِنَّهُمْ لَكَابِبُونَ Allah says and even if they were to return to the earth, they would still go back to doing what they were doing. They would still go back. That brings an important point.
Ramadan, we should look at it as a catalyst for a new deed and not just something for mere motivation. We want to be disciplined in something that is better for us in this life that serves as an investment in the next life. Look at Ramadan as a catalyst for a better deed or a good deed that you can start to do. A habit that you can leave off. Which is a good deed? Seeking forgiveness for your sins. Consistently for a good sin. Which is a good deed? But making sure that you seek discipline and not motivation. You seek to be disciplined in something and not just merely motivated. Not to discount motivation, but motivation should be a catalyst to something that is continuous. And that continuous action with the struggle within that continuous action of rectifying your niyyah is what Allah Subhanahu Wa Ta'ala loves. So Allah Subhanahu Wa Ta'ala says, istajeeboo, answer. Answer the call of Allah Subhanahu Wa Ta'ala, i.e. answer the call by practicing and doing your best to be a good Muslim. And when we say a good Muslim, a good human being. Because if we believe that Islam is the truth for all of mankind, the good Muslim is a good citizen. The good Muslim is a good human being. A good father, a good mother, a good friend. That's what a good Muslim is. So if the one is doing those actions and they have the intention to please Allah, that is the answer in the call of Allah Subhanahu Wa Ta'ala. Then he says, fa in a'radoo fama arsalnaka AAalayhim hafeezaa Then he's telling the Prophet Sallallahu Alaihi Wasallam, and if they turn away, then we have not sent you as a guardian over them, hafeezaa. Allah Subhanahu Wa Ta'ala says after that, in AAalayka in AAalayka illa albalaahu Verily it is upon you to give the message. You as the family member, your whole family may make fun of you because you're going off and you're praying. And they may say, asalatuka ta'amuluka bihada? Is it your prayer that's ordering you to wear the veil? Is it your prayer that's ordering you to be chaste, not to backbite at a family gathering? You're similar to a prophet now. Oh, that's what you think that you are?
You know, you may have family members that say that to you, but know that the haq is with you and do your best to be your best to yourself and to them as well. And that whole process is a struggle. So Allah Subhanahu Wa Ta'ala tells the Prophet, it is upon you to give the message. You cannot make them Muslim. It's upon you to give the message. You cannot make him put that cigarette down. You cannot make him come and pray. You cannot make him or her to stop cursing and being vulgar in certain instances. Then Allah Subhanahu Wa Ta'ala gives a beautiful example in here. He says, Wa inna idha athaqal alinsana minna rahmatan fariha biha wa in tasibuhum sayyi'atun bima qaddamat aydihim fa inna alinsana kafoor Allah Subhanahu Wa Ta'ala gives a reality of human beings and I'll end here. After he tells the Prophet Sallallahu Alaihi Wasallam that look, it's upon you just to relay the message, do your best and sometimes you'll be baqir. It will be hard upon you and you'll feel that stress and this is natural. We feel our family member or someone that we love dearly that we thought would understand is not turning towards the message that we love dearly. Allah Subhanahu Wa Ta'ala says, and indeed, when man tastes mercy from us, he rejoices in it. But if evil afflicts him for what his hands have put forth, then indeed man is ungrateful. Notice here Allah Subhanahu Wa Ta'ala says, and indeed, when we let the mercy, when they taste our mercy, wa inna idha athaqal alinsana minna rahmatan fariha biha The rahma, the mercy, the goodness, the pleasure, the withholding of any type of harm is from Allah Subhanahu Wa Ta'ala. wa in tasibuhum sayyi'atun bima qaddamat aydihim Notice that the sayyi'at, the evil, is not from Allah. It's from what our hands have put forth. was sharru laisa ilayk as the Apostle Suleyman Sallallahu Alaihi Wasallam used to say in the du'a. That evil is what your hands have put forth. And when that time comes when your hands are put forth, we think we are ungrateful because we don't turn back to Allah Subhanahu Wa Ta'ala.
If evil quote unquote afflicts us, we don't turn back to Allah Subhanahu Wa Ta'ala. We don't ask for forgiveness. We don't try our best to do istijabah and responding to the message. So may Allah Subhanahu Wa Ta'ala make us of those that recognize that time is limited, our life is limited, and we don't know when Allah Subhanahu Wa Ta'ala will take us and use the Day of Judgment series, use the message of the Quran, use the unseen times that Allah Subhanahu Wa Ta'ala talks about, the scenes that take place to serve as a motivation for you to do something that is better for yourself, and Allah Subhanahu Wa Ta'ala will never neglect the small deeds with the right intentions that you have. May Allah Subhanahu Wa Ta'ala equip us to be disciplined individuals of this beautiful doctrine. Ameen. Jazakum Allah Khair. Shukr Allah. Salaam Alaykum Shaykh Ibrahim. Jazakum Allah Khair. You know, I was thinking about today's topic and I thought I want to talk about something really cliche that Muslims talk about all the time, which is unity. And that's because this surah is the surah that the letters Hameem. And these surahs carry similar themes. And one of the themes in all of these surahs is a theme related to unity and disunity. In surah Al-Shura, Allah particularly focuses on the topic of unity. So 10th verse Allah Subhanahu Wa Ta'ala says, وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فِي حُكْمُهُ إِلَىٰهِ That whatever you disagree about, its ruling should go back to Allah Subhanahu Wa Ta'ala. And so the standard of adjudicating our differences or disagreements should be in accordance to what Allah wants us to do. But the implication of this verse is that disagreements are going to happen, right? We're human beings, the idea that the ummah will be in lockdown, we're never going to disagree, that's a fantasy. So when you differ because you're going to differ, then go back to Allah Subhanahu Wa Ta'ala, seek the judgment with Allah. Then a few verses later Allah says, شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الْدِينَ وَلَا تَتَفَرَّقُوا
Allah says, He ordained upon you this religion, what He ordained upon Nuh, what He has revealed to you, oh Muhammad Sallallahu Alaihi Wasallam. And what we have enjoyed upon Ibrahim and Musa and Isa. To do what? What did Allah tell all of these messengers to do? أَنْ أَقِيمُوا الْدِينَ وَلَا تَتَفَرَّقُوا Establish a religion and do not disunite. And so Allah is saying that there is a clear difference between disagreement, which is natural, and disunity which is haram. And the next verse is really what I want to focus on, the 14th verse in Surah Tash-Shura. He says, وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بِيْنَهُمْ Allah says they did not divide until after the knowledge came to them. بَغْيًا بَيْنَهُمْ بَغْيًا means transgression. But the scholars say in this context, the transgression that Allah is talking about is petty jealousy. They were jealous, they wanted to be in charge, they wanted to be the leaders. These are people who received the knowledge, they received the scripture, they understood it, they believed it, and they disunited for what reason? Because of jealous animosity. They're upset that this person has leadership and they don't, this person is more famous than them and they're not, and because this person has more than them than they have, and so what do they start doing? They start attacking each other, they start harming each other, they start backbiting each other, they start slandering against each other, they begin transgressing against each other. Why? Because of petty reasons, because of jealousy, because of ego, because of wanting power and leadership. And then Allah سُبْحَانَهُ وَ تَعَالَى continues in the verse and He says وَلَوْ لَا كَرِمَةٌ سَبَقَتْ مِنْهُمْ وَلَا لَقُضْيَ بَيْنَهُمْ Had it not been for a word preceded by the Lord, meaning had Allah not decided to show people mercy in this life and not punish them immediately, He would have punished them right away. Then He says, and this is the end of the verse, and this part is really really powerful,
وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابُ مِنْ بَعْدِهِمْ لَفِى شَكٍّ مِّنْهُ مُرِيدٌ And indeed those who are granted inheritance of the scripture are in it in considerable doubt or in disquieting doubt. Allah says, إِنَّ الَّذِينَ أُورِثُوا الْكِتَابُ So He's talking about the next generation. He says, these are the people, أُورِثُوا الْكِتَابُ Now realize Allah says أُورِثُوا الْكِتَابُ Which is the same thing that they've inherited. But one of them is passive and the other one is active. Right? So had Allah said وَرِثُوا الْكِتَابُ Then it would be like the example, let's say somebody owns a bakery, right? And they want to leave this bakery as an inheritance for their children. And so, you know, they bring the child and the child is eager to learn. So the child wants to know how to bake and they want to know the recipes and they want to know, you know, the protein levels of the flour and they want to know the humidity of the oven and they want to know like everything to do with baking. This would be وَرِثَ الْكِتَابُ He wanted to inherit this bakery, right? But Allah says أُورِثُوا which is basically saying they were made to inherit. Which implies they didn't want to inherit. It's like the parent brings the child and says, here learn these recipes and learn this and learn that. And the child's like, I don't want to. Right? But they're being forced to learn it. And in the end, they have the knowledge, but they don't really want it. So Allah says the next generation, the ones who came after them, they were made to inherit the scripture. They were made to inherit the knowledge of the religion, but they never wanted it. Why? And Allah even adds to that, they are in doubt about the religion. Why are they in doubt about the religion? Because it goes back to the beginning of the verse. They saw the people who had knowledge of the religion, who had the scripture, fighting over petty issues. And when they were fighting over the next generation, they were watching and making them doubt the religion. You know, we're trying to inspire conviction in people, but sometimes we have to understand that sometimes what makes people doubt Islam is not misunderstanding or lack of knowledge.
Sometimes it's because they witnessed the behavior of people who had knowledge. They witnessed the behavior of our community. They witnessed the behavior of organizations and people fighting over petty reasons, and it caused doubt to enter their heart. And Allah is telling us exactly that. They didn't even want to receive the knowledge. Why? Because they saw the earlier generation fight and disunite over petty matters. And so how do we create unity amongst ourselves? The surah gives us actually many reasons, many things that we can look at just briefly. The next verse, فَلِذَٰلِكَ فَاستَقِمْ كَمَا أُمِرْتُ Because of this, Allah says, because of this, ادعوا, call, invite people to Islam. When you give da'wah to other people, Muslims and non-Muslims, not only is it good for the person receiving the call, it's good for the person making the call. It makes you more steadfast in your religion, more firm in your deen. This is also the surah Ash-Shura, the surah of consultation. And Allah mentions in it, وَالَّذِينَ اَسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورًا بَيْنَهُمْ Those who responded to their Lord and they established their prayer, and their affairs are determined by consultation. Our Prophet ﷺ often would say, أَشِيرُوا عَلَيَّ أَيُّهَا أَنَّا أَنَّا Come give me your advice, come give me your consultation. Even in his personal affairs, when he had an issue with one of his wives, he got the consultation of Utham ibn Zaid and Ali ibn Abi Talib, two people who grew up in the house of our Prophet ﷺ. And Utham was only 12 years old, and the Prophet is asking him his advice. If this is the Prophet who received revelation from above the seven heavens, and he does not place himself above asking the people for their advice and consulting them, then why should we not? When we do this, we increase love and cohesion between the Muslim Ummah. Another point is standing up for each other, supporting each other against injustices. وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْرِ هُمْ يَنْتَصِرُونَ Allah says, and those who when you know, defend each other. So the first example of disunity, they are doing transgression against each other. And the example of unity, when transgression has come to any Muslim,
we stand up for each other. We support the Muslims in Palestine and Kashmir, in India, the Uighur Muslims, the Rohingya Muslims, the Bosnian Muslims. We support each other when we do this. This causes us to have more love and connection and cohesion between the Ummah. And finally, Allah mentions to pardon and to forgive and to try to reconcile between people. فَمِنْ عَفَى وَأَصْلَحْ فَأَجْرُهُ عَلَى اللَّهِ Whoever forgives and reconciles between people, his reward will be with Allah Subhanahu wa Ta'ala. We're going to make mistakes, but let's try to forgive and overlook and reconcile with one another so that we can get more love and cohesion between the Muslim Ummah. JazakAllah khair, Shaykh Ibrahim. You know, Amir Abu Ghaddaw was here a few nights ago, and he was boasting that Canadian internet is better than American internet. Amir, all your qawaneen, all of them are better than the internet. I'm taking your reflection, man. Am I still, am I paused or something? Can you hear me now? We're still live, we still got you. For the audience's perspective, Yanni, because there's glitching going on there. Just, Yanni, Amir Abu Ghaddaw, if you're watching, American internet is better than Canadian internet. It's clear. But since we're talking about unity, Shaykh, we're talking about unity and disunity. On a serious note, the beautiful thing that you just brought up, but also I think something very unpleasant that maybe we don't take into consideration, masjid politics runs kids away from the masjids, and possibly away from Islam, like possibly away from Islam. You know, unfortunately, we've seen some, like, you know, it's become commonplace, right, to have like these deep brawls in the masjid, lots of politics. And you're telling the future generation that you operate with a superior set of values,
and a superior ethic, and, you know, bond, and humanity, and all that stuff, right, all these qualities that we're supposed to have embedded. The imam is speaking from the manbar about the qualities of the Prophet, and you're seeing none of them being lived in your masjid. And you're seeing nothing but ego and envy and pettiness. And that can cause shaykh, that can cause doubt. It can cause doubt. It can run people away from Islam. And, like, I don't think people understand the consequences. Let's include all of us sometimes when these fights are happening, like what we're doing. And I'll actually share some comment on something that maybe I'll elaborate on in the future. There was a brother that had become Muslim, and, Shaykh Abdullah, I'd love for you to comment on this as well. And, you know, alhamdulillah, he embraced Islam, and then he went online, and he saw all this garbage flying around online, you know, the tabloids, and the slander, and the gossip, and the disunity, and the tweets, and just the stuff that's just part of our Muslim social media space, right? And we joke about it. We say Muslim Twitter and Muslim that kind of stuff. And it's like if you engage that stuff, you're going to get dirty. It's like you wrestle with a pig, you get dirty type deal, right? And so literally you just tell people, like, stay away from it, right? It's not good for you. But this person just became Muslim, and suddenly he's being bombarded with this person, and this person, and that person, and this person. And he used these words with me. Sheikh Abdullah, I want you to talk about this from the convert resources perspective, particularly. He said, I didn't sign up for this. When I took shahada, I didn't sign up for all of this. Like I signed up to be Muslim, to believe in Allah, to believe in the Messenger, salallahu alaihi wasalam, not to get into this camp, and that camp, and this sheikh is deviant, and that sheikh is deviant, and, you know, this tabloid, and this, you know, this tweet, and, you know, this YouTube video. I didn't sign up for all of this nonsense. Like I could have all that I could have had as a non-Muslim, you know,
just all that type of just disunity, right? And I think we often don't understand, like, even when we're embracing someone, bring them into the fold of Islam, and everybody's getting up to hug them. Man, Sheikh Abdullah, you have a lot to share, right? Because everybody gets up to hug them, and the next thing you know, these two people that hugged you are going to at some point be whispering in your ear and saying, hey, don't talk to that brother. He's deviant. He's got this for you. You know, don't, you start, you're going to notice the camps, and the only thing they'll agree upon is abandoning you, you know, to go figure out your life now, and then you're just left with this whole package of a mess. Your brothers and sisters that are watching, we're the ummah of the Quran, hablullah, it's the rope of Allah subhanahu wa ta'ala. Like when we fight, we cause doubt, we induce doubt. The next generation doesn't want to inherit our drama, they want to inherit the Quran. And if you, you know, put too much drama into it, then they're not going to want any of it because they're going to think the Quran and the sunnah are tainted by what we do. And so, Sheikh Abdullah, I want to hear from you because, you know, I think, obviously, convert resources like, you know, this is not very personal, but just anything you've seen in your own experiences and other people in this regard, I didn't sign up for this. Yeah, I mean, that's a lot. I mean, subhanAllah, you know, I always tell these people that want to deal with converts or even youth directors because, you know, when a young man or young woman wants to start practicing the deen or makes the decision to become a Muslim, right, and their parents are Muslim, but they made that conscious decision, it's pretty much similar to the one that converts to the deen from Christianity or from some other type of religious framework or no religious framework because they're learning the deen from the very beginning. But they have to understand, we, I guess you call seasoned Muslims, have to understand that if they're looking at you, you are their sheikh.
You are their sheikh al-Islam. You are their mufti. And if they see you get into it with somebody and you don't use the bigger framework of the quote unquote brotherhood, sisterhood, and allowing that to be the overlying element that has an effect on our relationship as Muslims, they're going to associate that with the deen. And that's why I always tell the converts, you know, separate the doer from the doctrine, because a lot of times, you know, it's important for us to remember that these are human beings. But at the same time, those human beings, i.e., we Muslims, have a responsibility in regards to those that just come into the faith. So when you hear people say something like, you know, I didn't sign up for this, because this is what Islam really is, I didn't know that this was, you know, Islam, or does Islam really instruct this? You know, and when you see them ask the question and they're very sincere, because they are sincere and Allah knows best, they just want to do their best. But when they see someone they look up to or when they see the entrance of Ramadan, when is it going to be, and masjids arguing over it, and, you know, the youth just like, man, I'm done with this, man. This is, forget it, you know. We have to be really cognizant of that and look at the bigger picture. And looking at the bigger picture is an Islamic construct. As we call the maqasid of the shariah, we have to look at the maqasid, the overlying objective that the shariah wants to bring. That's what Shaykh Omar mentioned. وَأَعْتَصِمُوا بِحَبِّ اللَّهِ تَهُوَّ فِيهِ تَهُوَى۟ So really, those of you individuals, you know, I commend all of you that choose to be on boards of masjids, boards of organizations, but remember, you are there to serve. You're there to serve your community. If it's a non-homogenous community and if it's a different demographics, every person of each demographics should represent on the board. It's as simple as that. So if you're on the board, you're there to serve the community.
It is a position that one should strive to hope for, to serve Allah by serving people. And if you're not serving the people that come into the religion post 9-11, you really have to take a step back and have a meeting and realize, okay, what are we doing for our future generation of the converts to Islam, of the youth to Islam, of the women in our communities? What are we doing to serve them? Because that is why we are here is to serve them, nothing else. So I think, you know, this is a whole other sitting, but I think, you know, subhanAllah, it's very, very important that we as people, that Allah has given us this element of authority in a community, in a home, to realize that that authority is there to serve the people that you have authority over. So we just have to remember that and not use that in being tyrannical, but being a worshipper of Allah subhanAllah. Nallamah was best. JazakAllah. I feel like we should do a podcast on how disunity causes doubt and just talk about this stuff and really get into it, man. Because I know a lot of people will not make it to this part of Quran 30 for 30, but may Allah subhanAllah accept those words that you just shared, Sheikh, and may Allah protect us from disunity and destruction that comes as a result of the muhammad. Fahim, you got any final words? I remember jokes. Your internet froze right, oh my God. Right when I said that. You said, I remember and then jokes and then. I guess the angels or the jinn don't know which one, they don't want you to mention it. SubhanAllah. Someone said to me that, a fictional joke obviously, a Muslim is stranded on an island and they come months later, years later,
they save this guy from the island and they show up there and they see he built himself a little house and they see he built a couple of things for him to take advantage of and then he built two masjids. And they said to him, why do you have two masjids? He said, well, that one I pray in and that one I don't. So, you know, we're getting there as a community where like, avoid some. You know, we got to keep. What's your ethnicity, Sheikh Ibrahim, aside from Canadian? Egyptian. Egyptian. That was a Canadianised Gohad joke. Gohad built two masjids for himself. That's what happened there. Next year's Quran, we're going to put you and Sheikh Yasir Fahmy on together. Must be a joke off. Must be a joke on. Have Sheikh Mohammed lighten him up, man. Yeah, there we go. Oh, my God. Jazakum Allah Khayran. So I reminded everyone once again, please inshallah ta'ala, the donate link is there and share it with other people to the night. We appreciate and love the support and the du'as, the du'as, the du'as that have been coming in. Please keep those coming as well. They're just as important. InshaAllah ta'ala, we'll see you all tomorrow. Jazakum Allah Khayran. Assalamualaikum warahmatullahi wabarakatuh. Assalamualaikum warahmatullahi wabarakatuh. This is your brother, Ibrahim Hindi. It's a struggle for parents everywhere to raise our kids to be good, mature, independent adults who are confident and also to be great believers who are confident in their religion and connected to Allah subhanahu wa ta'ala. How can we achieve this goal? Join me for this great series, Keys to Prophetic Parenting. We will take cues and keys from the prophets and the righteous people on how they raised kids in order to inform how we can become better parents
together, inshaAllah.
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