Qur'an 30 for 30 | Season 3
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Juz' 26 with Dr. Ovamir Anjum | Qur'an 30 for 30 Season 3
In the twenty-sixth episode of this Ramadan series, Dr. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest, Dr. Ovamir Anjum, explore gems from the twenty-sixth 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. Alhamdulillah wa salatu wa salam wa rasulullah wa ala alihi wa sahbihi wa man wala. Of course as we get into the final stretch inshallah ta'ala before we get started, I wanted to remind everyone inshallah ta'ala to please donate bidnillahi ta'ala. This is of course the most critical part of our fundraising campaign, but more importantly it's the most critical part of our Ramadan. I pray that Allah subhana wa ta'ala allow us all to catch Laylatul Qadr. Allahumma ameen and write it down for us fully. Alhamdulillah wa abdullahi wa abdurraheem. We have with us our beloved dear friend Dr. Owaimin Anjum, our editor-in-chief. Kaifa haluka Dr. Alhamdulillah wa abdullahi wa abdurraheem. As-salamu alaikum wa rahmatullah wa barakatuh. How's Ramadan been there in Toledo? Very good Alhamdulillah. Ramadan is generous everywhere. Alhamdulillah. Sheikh Abdullah how are you? Alhamdulillah phenomenal. Glad to be here. So Dr. Owaimin I've been like prepping like what am I going to ask you? It's been causing me great stress as to like what am I going to open up with you right? Then I realized I was like you know you wrote that paper, your first paper on yaqeen was about khilafah. And you know who wants the khilafah? Clearly Sheikh Abdullah wants the khilafah. Like I'm ready to go you know. But if you were the khalifa Sheikh, right Dr. Owaimin, if you were the khalifa, would you mandate people to be as strong as me or as strong as Sheikh Abdullah? Is it okay to offend you? I met you know when I went to Dallas and I had seen Sheikh Abdullah in his jalabiya and you know mashallah very very immaculate always. But I always saw his face. So it's for the first time when I saw him in person I said Subhanallah. You know I wouldn't say I was intimidated but something close to it. So yeah.
I think this would be enough to eat khilafah. Exactly. So you know there's my answer. I guess we all have to. So that's going to be a deterrent. You know we all have to lift as much as you Sheikh. So Sheikh Abdullah's got a I don't know man. Sheikh Abdullah you ready for that? You're going to have to train everybody in the ummah man. Oh bismillah. Junaid's garage let's go. Right down the street from your house. Mashallah. Mashallah. Alright Sheikh Abdullah because we're getting to the end too. I got a joke for you too. Alright. Okay. Why did the gym close? Why did the gym close? Yes. COVID the equipment? It just wasn't working out. We're in the last days of Ramadan Sheikh. I got to get you to. You got the Dr. Usmah man so that's successful. That's all I wanted. That was a good one. That was a good one. I'll give you that one. Mashallah. We're very happy to have you Dr. Uwe Mip. And obviously to everyone that's been tuning in you know subhanAllah it's been one of the sad. Honestly it's one of the sad things when we finish Ramadan Quran 30 for 30. Sheikh Abdullah doesn't call me anymore. We kind of it just becomes very sad for me but obviously it's the community field that we built here. We pray that Allah unite us always around the Quran. May Allah unite us always around the Quran. On a serious note I was reflecting on that idea of hablullah. We talked about it in Sayyid al-Khatib. This idea of the rope of Allah subhanahu wa ta'ala and the Quran unites in every way. And if you were to gather the believers to do tadabbar on the Quran every single day they would not finish. They would not finish. So we pray that Allah Azawajal make us from the people of tadabbur and tafakkur. Allahumma ameen.
And inshallah Dr. Uwe Mip because we're so happy to have you we're going to ask you to start us off inshallah ta'ala. So bismillah we're in juz 26. Fadlur shaykh. Okay inshallah. Bismillahir rahmanir raheem. Alhamdulillah. Was salatu was salamu ala rasulillah. So in juz 26 there are so many surahs that are full of gems that are easy to pick. Of course the Quran is all a kitab unuhkimat ayatu thumma fussilat min ladun hakimil khabir. Every single ayah of the Quran is a reflection of the perfect wisdom of Allah subhanahu wa ta'ala. But in this juz there are surahs that are very easily relatable. And I picked two surah Muhammad and the one right after that surah al-fath. Surah Muhammad salallahu alayhi wa sallam also known as surah al-qital. It is a surah that the topic of the theme of the surah is to encourage Muslims to make jihad but armed jihad. This came at a time, this is almost an appendix to surah al-baqarah. It's coming very early on in Medina. When Muslims moved to Medina, in fact rather were expelled from Mecca leaving everything behind. And the Rasulullah salallahu alayhi wa sallam began to intercept the caravans of Quraish in order to seek justice. And some people questioned whether they should, the Prophet salallahu alayhi wa sallam should actively intercept, actively do anything. So this surah has a very strong, powerful message and tone.
And even the rhythm of this surah is very uniquely suited to this strong message. Al-ladheena kafaru wa saddu AAam sabeelillahi, adallaa AAamalahu, wal-ladheena aamanu wa AAamilus salihati, wa aamanu bima nuzzila AAala muhammadin wa huwa al-haqqum wa al-rabbihim, kaffara AAanhum sayyi'atihim, aslaha ba'alahum. So very powerful, direct surah. It doesn't start with any introductions. You know, usually surahs begin by praising Allah subhanahu wa ta'ala or the book of Allah subhanahu wa ta'ala. This one goes right to the heart of the struggle that Allah subhanahu wa ta'ala is asking Muslims to be strong in. And it appears, as I said, that this is first year, possibly, most likely first year, possibly even first few months of the Medinan period. Surah al-Fatih also is a distinctive surah that relates to the seerah of the Prophet ﷺ, to the biography of the Prophet ﷺ. So some of the surahs in the Quran are almost direct commentaries on some significant events in the seerah of the Prophet ﷺ. And both of these surahs are like that. So they kind of fit together. Surah Muhammad comes at the beginning and surah al-Fatih, the opening, the victory from Allah subhanahu wa ta'ala comes in the sixth year on the occasion of al-Hudaybiyah when Rasulullah ﷺ is shown the dream by Allah subhanahu wa ta'ala that he's making Umrah. And there he ends up making a peace treaty with the Meccans, but a peace treaty that he makes with strength.
And he, alayhi salatu wassalam, and the companions around him, the 1400 companions, according to the strongest narration, there are some, so there were 1800, but 1400 companions that went with the Prophet ﷺ and they set their arms aside when they arrived in Mecca with the intention of making Umrah. And when they were intercepted, this is one of the most interesting and intense moments in the seerah of the Prophet ﷺ on a number of occasions, a number of ways. The Prophet ﷺ made a peace treaty and the peace treaty was so hard on Muslims because it was unequal and inequality and humiliation was something that Islam had, you know, separated from them and expelled from them. So they will not accept humiliation as Muslims and Rasulullah ﷺ accepted a term that appeared on the surface that this was... Dr. Oeymour, we lost your sound. Sorry. Sorry. Okay, so the treaty of Al-Hudaybiyyah was on the outside humiliating because it was unequal terms. Muslims who came to Medina had to be returned, but if anybody left Medina, left Islam, they didn't have to be returned. Of course, ultimately, the wisdom became open and clear to everyone. But the treaty was made, peace treaty in Islam, like the most important peace treaty that Allah ﷻ sent the whole surah, surah al-Fatihah.
Inna fatahna laka fatham mubeena, in that victory was not the victory, according to most mufassireen and in my view, the correct opinion, Allah ﷻ. It was not the conquest of Mecca, but it was the conquest of peace treaty that was made. But that peace treaty was made with strength. This is when 1400 companions of the Prophet ﷺ made a pledge with Allah ﷻ. And that pledge, which became known in the tradition, is bay'at ridwan, because Allah ﷻ says and refers to it, yadu Allahi thawqa a'dhihim, when they're making pledge with you, O Prophet, Allah's hand is above them, meaning that Allah ﷻ, you know, this is a deal they're making with Allah ﷻ. And then Allah says, laqad radiyallahu alayhi al-mu'minina idh yubayi'oonaka tahtash shajara fa'alima ma fi qulubihim. Allah ﷻ knew what is in their hearts of these 1400 companions, Allah says, Allah made this deal with them and Allah knew what is in their hearts. And this is the greatest tazkiyah of any community and any ummah in the Qur'an. Because Allah ﷻ says that Allah knew the hearts of those 1400 companions. And later, there are very interesting story with Umar ibn al-Aziz, rahimahullah, who was once saying something less than flattering about the Aal al-Bayt, especially Ali radiyallahu anhu.
And one of his teachers said, as far as I know, Ali radiyallahu anhu was there in that bay'ah. And if you know any other revelation after Qur'an that tells you that Allah did not know his heart and you can criticize him, then you can go and criticize him. But if there is no other revelation and this is the final revelation, the Qur'an, then know that Allah knew the hearts of those 1400 companions. This included all of the sahaba, all of the four rightly guided caliphs, then know that this is the greatest tazkiyah of any community in history. Allah ﷻ says Allah knew what's in their hearts and He loved it and He gave them victory for it. Jazakallah khair. What a tazkiyah, subhanAllah. Truly, Allah ﷻ would say laqad radiyallahu anhu, that Allah was pleased with them. And so when we're saying radiyallahu anhum about the companions, we're affirming what Allah ﷻ has said and being pleased with them. Exactly. This is ta'weel al-Qur'an. This is we are implementing directly the Qur'an. SubhanAllah. Jazakallah khair, Dr. Awiyamah. Absolutely beautiful. BarakAllahu feekum. Bismillahir rahmanir rahim. Alhamdulillah wa salatu wa salam wa rasoolillahi wa ala alihi wa sahbihi wa man wala. InshAllah ta'ala I'll pick up quickly. I couldn't help but comment on the seerah portion as well. Of course, last year's Qur'an 3430 was seerah focused, but truly this idea of how the Muslims act when they have the upper hand. So with the anger and the outrage and the harm that has been done to the Prophet ﷺ, that is alluded to, that strong sense of injustice that is alluded to in Surah Muhammad,
and then look what happens in al-Fatih, which becomes just the ultimate example of moral superiority. And that was something, blessed, it's actually one of the very first research projects that we worked on at Yaqeen was the paper that Sheikh Muhammad al-Shinawi and myself wrote about moments of moral greatness of the Prophet ﷺ. When we wrote this paper, it was just digging deep and deep and deep. And we find the Prophet ﷺ, as he has this situation after situation after situation, he always, alayhi salatu wa salam, acts with the akhira in front of him and leads in the best way. And as we've been talking about character being refined by taqwa and the remembrance of the akhira, we find that with the Messenger ﷺ time and time and time again. And subhanAllah in this juz, you find the tarteeb of the surah in this regard. Right. So you have first and foremost, as Dr. Uwe just mentioned, you have Surah Muhammad. You have al-ahqaf actually prior to that. Al-ahqaf is the warning. Al-ahqaf literally gives you the scene of a prophet standing at the heights, giving a warning, and it parallels the Messenger ﷺ standing on safa and calling the people. And then after the Messenger is run out, right, and Allah ﷻ gives victory on the hand of the Messenger, whether it was the previous prophets and then of course the Prophet ﷺ, victory is given to him. Right. So you have al-ahqaf, the warning, then you have al-qital, you have the fight, and then you have al-fath, you have the opening. And subhanAllah, right after that, you have al-hujurat, which, you know, as many of the scholars point out, it is your adab with the Prophet ﷺ as an ummah. We're just talking about affirming the love that we have for the family and the companions of the Messenger ﷺ.
It is your adab with the Prophet ﷺ, with his sunnah, with his legacy, with his example, that is going to determine whether his victory stays with you or not. So just the tarteeb of that, you know, al-hujurat, all about the adab that we have with the Prophet ﷺ and with everyone else that is around us in accordance with that. And then you have qaf and adhariyat. So surah qaf is, of course, you know, I think it's one of the most underutilized surahs in our discourse. And I say that based on the seerah of the Prophet ﷺ. Right. So surah qaf, the Prophet ﷺ used to recite it in fajr. He used to recite it in salat al-Eid. Now, of course, there are often narrations that give us choices. And, you know, we always choose the shorter version. Right. Al-a'lan al-ghashiyah is the sunnah of the Prophet ﷺ in Eid. And we also have an authentic narration that qaf and al-qamar. Surah qaf and al-qamar. The Prophet ﷺ would recite them in the Eid prayer. So you have an Eid prayer where you have al-a'lan al-ghashiyah, which are very powerful, of course, and speak to remembrance of the hereafter. Right. Al-akhiratu khayrun wa abqa, al-akhiratu khayrun laka minal ula. Right. These concepts of the hereafter being better. And then also a longer version, if you think about it, right, in salat al-Eid, the Prophet ﷺ reciting qaf and surah al-qamar, which are also surrounding the exact same themes of the hereafter and the preference of the hereafter. And beyond that, you know, subhanAllah, imagine the Prophet ﷺ would recite it leading salat al-Eid. And also you have the daughter of al-Harith ibn Nu'man, who actually says that she memorized surah qaf just from the Prophet ﷺ's khutbas. I mean, just from his mouth ﷺ in his khutbat al-jumaa. So the Prophet ﷺ would recite this to the large gatherings. Right.
Salat al-Eid being the annual large gatherings, the weekly gatherings, he would recite surah qaf. And if you recite surah qaf, it covers literally the beginning to the end, you know, the beginning to the end of our life cycle, the beginning to the end of the earth's life cycle. And it brings us right back to standing in front of Allah ﷻ. And surah al-Dhariyat is innama tuAAaduna la sadiq wa idna al-deena la waqir, that what you've been promised is true. You clearly know that now and that the day of judgment has been established and Allah ﷻ talks about those people that stand up and pray at night, those people that give charity during the day, waiting once again bil-akhirati hum yuqinoon. So just the tarteeb, the organization of these surahs, subhanAllah, how they lead us to this place is very profound. And it's probably the perfect fusion of the seerah and the hereafter, the seerah and the akhira here, right? Because ultimately the believers are principled in positions of power because they fear the day that they will stand before Allah ﷻ in complete vulnerability, right? They fear that day. Why is it that people wrong? They don't fear Allah and the day that they will stand before Him. That's why they commit injustice. That's why the tyrant becomes so intoxicated by their own tyranny, is that they don't fear the day that they will stand before one who is far greater than them and the one who endowed them with any power that they then abused and abused with. So subhanAllah, it's this perfect lacing of seerah and the akhira that the moral calling of the believer is that they believe in Allah ﷻ watching them and they believe in the day that they will stand before Allah ﷻ. So you have the mentions of heaven and hell constantly throughout this as part of the moral duty and the calling for the believers.
And then subhanAllah, I was just going to focus on just the beauty of this. Allah ﷻ, as He talks about surah al-Ahqaf and al-Ahqaf splits up the two. And subhanAllah, it splits up the group of those that accept the Prophet and then the group of those that reject. And of course we're talking about Hud ﷺ first. And then it splits up the righteous child, the righteous child from the child that is disobedient. So you have the child that is referred to, wa-sayna al-insana biwalidayhi ihsana, hamalatuhu ummuhu kurhan wa wadatuhu kurha, wa hamluhu wa fisaluhu thalathuna shahra. I believe that's verse 16 of surah al-Ahqaf. I don't actually have it in front of me right now. So you have the righteous child. ﷺ So in surah al-Ahqaf, you have the child that is righteous and that is recognizing the blessings of Allah upon them and making du'a that Allah ﷻ blessed them with righteousness and a great reward. And then you have the disobedient child that grows up to be a complete wicked, fahish person, shameless even with their parents. wal ladhi qala liwalidayhi uffin lakumaa ata'idanini an ukhraja waqad khalatil quroonu min qabli. You know, like you have the scene of the parents begging their child, please, like, do what's good for you, you know, do what's right for you. And what does he use? uffin lakumaa, leave me alone. ata'idanini an ukhraja, you think, are you telling me I'm going to come back out? Are you telling me about a hereafter? waqad khalatil quroonu min qabli. And all those nations have passed before? wahumaa yastaghithanillah waylaka aamin. It's actually one of the most heartbreaking verses in the Quran to me, honestly. This verse comes to my mind so often when I see parents that are begging their child to do what's right for themselves.
And the child is fighting them as if they're their enemies. And the parents are, please, like, don't mess your life up, don't ruin your afterlife. wahumaa yastaghithanillah waylaka aamin. Inna wa'dallahi haq. It's true. Look, I'm trying to help you, trying to protect you in the hereafter, I'm trying to protect you in this life. And this person says, it's only asatir al awaleen. These are just the fables of the past. Then subhanAllah you move into Surah Muhammad, the next surah. So you had the group of people that disbelieved and the group of people that believed, and you had the obedient child, the righteous child that grew up to become a righteous parent, and you have the wicked child whose life kind of stops there. And in Surah Muhammad, verse 12, innallaha yudkhilul ladheena aaminu waAAamilu salihaati jannatin tajree min tahti al-anhar walladheena kafroo yatamatiAAoona wa yaakuloona kama ta'kuloo al-an'aam wa al-naar wa matwannaa. So Allah Subh'anaHu Wa Ta-A'la mentions the admitting of those who believe and do good into gardens under which rivers flow. And as for those who rejected, they enjoy, or you know, they carry on and they feed like cattle, but the fire is their home. They're completely lost. And lastly here, and I went over time, but just because Dr. Uaymur mentioned, I have to mention this, and it's very important. SubhanAllah, how Allah Azawajal in verse 15 of Surah Muhammad mentions the different anhar, the different rivers of ar-jannah, which we'll talk about inshaAllah Ta'ala in a future time in detail because it's just so powerful. In surah Al-Baqarah, Allah Azawajal mentions, anharun min ma'in ghayri aasin wa anharun min labinin lam yata thayyir ta'amu wa anharun min khamrin laddatin nash sharibin wa anharun min aasinin musaffa. Allah Azawajal mentions rivers of fresh water. So the water has no odor to it. It never, it's ghayri aasin, it doesn't have an odor and it doesn't get polluted. Then you have the river of milk that never changes in its taste. lam yata thayyir ta'amu. There's no expiration date on the milk of ar-jannah. Then you have the rivers of wine, laddatin nash sharibin. They don't cause headache, they don't cause intoxication.
There's no after effect that comes with that wine. And then you have the rivers of pure honey, not from the bellies of bees, but from the mercy of your Lord in paradise, constantly flowing in complete purity. May Allah Subh'anaHu Wa Ta-A'la allow us to achieve that fate. Allahumma ameen. Fadlal shaykh Abdullah. Bismillah wa salatu wa salam wa ala rasool Allah wa ala alihi wa sahbihi wa man wala amma ba'd. What was just read from Dr. Owaimer and Dr. Umar, hafidhuhum Allah Subh'anaHu Wa Ta-A'la, were ayats from the Quran. And these ayats are those that we should really read and contemplate and ponder over in order to act upon them to where we can be min ahlul Quran. We can be from the people of the Quran, ahlullah, the family of Allah Subh'anaHu Wa Ta-A'la. As the Prophet Sallallahu Alaihi Wasallam mentioned, the people of Allah being that we are the individuals that do our best and are diligent in acting out the verses or manifesting the meanings of the verses. Because really when we talk about hafidhul Quran, it's not just the memorizer, rather it is the preserver. Hifdu kitabillah can be the preservation initially by memorizing the verses of what is being stated, making the phonetical sounds, the makharij and the tajweed. But most importantly, or the second stage after that is hifdu ma'ani, is to memorize the meanings of the Quran. What are the actual meanings that Allah Subh'anaHu Wa Ta-A'la is bringing forth? What are they implying? What are the different implications of these meanings to where we can act upon them accordingly? And that is the ultimate goal, is to act upon these beautiful verses that Allah Subh'anaHu Wa Ta-A'la has given us, to act upon these beautiful ayat. An ayah literally means a sign. It is a sign of something. So if we see a sign, a sign is there to address or to tell you something, to give you a message about something, for you to act according to that sign, to act accordingly.
When you see a stop sign, it is giving you the signal to stop, to where if you don't stop, it could be detrimental to your well-being. So these signs that Allah Subh'anaHu Wa Ta-A'la gives us, as was mentioned, mashaAllah, it is a means of communication. Whether it is an ayah Quraniyah or it is an ayah Kawniyah, if it is an ayah of the Quran as we are covering now, or it is an ayah that exists within the physical, exists within our physical essence, right now in our presence. That we see these are signs from Allah Subh'anaHu Wa Ta-A'la. But, do we allow these signs to be a reminder for us? A sign of what? And that is why Allah Subh'anaHu Wa Ta-A'la, when He consistently talks about being a person of remembrance or a person of virtue, He gives a certain characteristic, a sifah, a certain name, that this name carries certain qualities that are earned. Allah Subh'anaHu Wa Ta-A'la talks about in the chapter of Dariyat, when He mentions in verses 20 to roughly verse number 23, Allah, before these verses, Allah mentions the people that were of the disbelief and then He talks about the people of belief. He mentions two different groups of people. He talks about the believers, the people that are the muttaqeen, they are in jannah, they are in jannah, aakhidhinama aataahum rabbuhum, they are the people that are taking for what their Lord has given them. And they were the people that they wake up at dawn and ask for forgiveness from Allah Subh'anaHu Wa Ta-A'la. Allah Subh'anaHu Wa Ta-A'la, after mentioning these two groups of people, He starts to talk about certain ayat. He says after arzu billahi minash shaitanir rajim, bufee al-ardi aayatun lilmuqineen. And on the earth are signs for the ones that are certain, muqineen, they have the yaqeen.
When we look at the earth, they look at the earth in a different way, through a different lens, with different expectations, with different hopes, with different fears, with different types of love, a different type of love. Of Allah Subh'anaHu Wa Ta-A'la knowing that He is the Creator. So when we talk about tawhid and the oneness of Allah, we know that He is the Lord and He has these names and attributes. The Lord meaning that He brings anything from one state to another. huwa ar-rabba, that's where we get the word tarbiyyah from, yurabbi shay'an, an yakoon min hadhil marhala ila marhalatan ukhra. It raises one thing, a form of creation to be from one stage to another, from a seed to a plant, from a boy to a man, from a girl to a woman. This does not take place except with the presence and permission of the Rabb. So when we look on the earth, whether we look at a plant, or whether we look at cement, or whether we look at our children, anything that we look at, we can take it down to its essence and realize that Allah is al-khaliqu ar-razikal mudabbir. He is its creator, He is its maintainer and sustainer, and He has ultimate authority over it. So when Allah Subhanahu wa ta'ala says, wa fil ardi aayatu lilmunkineen, in the earth are signs for people that are certain. For people that have ghafla and they are spiritually negligent, they may look at these signs and not even be thankful. It doesn't lead to anything that is fruitful for their well-being in this life and definitely not in the next. They may look at it and contemplate over it and make a statement that shows a level of acknowledgement, but it doesn't lead to gratitude. Allah Subhanahu wa ta'ala continues on after saying, talking about the earth and it's a sign for the ones that are certain, wa fee anfusikum aafa laa tubusiroon, and in your own selves do you not then see.
Some beautiful benefits here. Firstly, Allah Subhanahu wa ta'ala says, wa fee anfusikum, and He doesn't say aayat. He says, and in yourselves do you not see. Some of the scholars mention in regards to this verse, when He doesn't say aayat, He doesn't say it because some scholars mention that it's implied that you know because of the proximity of the aayat in your own self. And in your own self are aayat, aafa laa tubusiroon, in your own self are signs, you yourself are a sign. So think of you yourself, it is composed of anatomy and physiology, cells, organisms that come to form different features in your body that have different functions. And on all of these functions, you have no ultimate control over. Just think of it, yourself, you have no ultimate control over. That reality is a sign. So when we look at our eyes or our psychology and behaviors, each and every one of these features are signs. But does the individual ponder over it? This is why dhikr is so important, at-tadabbur is so important, at-tafakkur is so important. Pondering, thinking, remembering, recollecting, to ultimately lead to gratitude, redemption, love, awe of Allah Subhanahu wa ta'ala. And each one of these that I mentioned is an aspect of worship if it's directed to Allah alone. Because you recognize when looking at these aayat that it is Allah that brings it, maintains it, sustains it. Starting with yourself, don't go far, start with yourself. And then he says, afalatu basiroon. And al-basr is a form of looking, but it's with contemplation and thinking over what you're looking at.
It's not just mujarrad an-nathar, it is looking with contemplation and pondering. So when you look at these aayat, you ponder over it. And this is why SubhanAllah, you look at the child, in Arabic it's called qurratu ainin. And even in the Quran, qurratu ainin li walak. Qurrah means something that stays stationary or at rest. Istaqarratu ainaka alayh. So when you look at your children, it is though you don't want to look away. Because it's so much joy when you look at them. And you look at them and you say it's an ayah of Allah. You look deeper and you say, this child has a short temper. He got that from me. He got that from his mother. You start to ponder over just this form of creation and then you stop and you say, subhanakhal, subhanarazik, subhanamu nabbir. This is what Allah wants from you when he communicates with you through these ayaat. So when Allah can, I'll conclude with this last verse, wafissama'i rizqukum wa maatu wa'adoon. Allah says, and in the heavens is your provision and whatever you are promised. Allah says, and in the heavens is your provision. How? Bi'inzaal al-matar. And all the other with the bringing, the ascending down of the rain. Allah allows the rain to descend. Also in the wind, whatever he brings from the sky is a form of rizq for you. Rizqal lakum. A form of provision. When we think about the farmer, subhanAllah, they rely on Allah subhanahu wa ta'ala directly. When they see the agriculture will not grow unless Allah subhanahu wa ta'ala causes the rain to come down to let the ecosystem process take place. This is important for the individual to take a step back from the dunya and to ponder and look at the bigger picture. Look at all of these signs and allow these signs to be a means of reflection
and allow these signs to be a means of the different types of worship that we talked about. May Allah subhanahu wa ta'ala make us of those. And when we look at these signs, we allow it to strengthen our iman via worshipping him in different aspects of our lives. Jazakumullahu khairan. Assalamualaikum. Waalaikumussalam. Beautiful words. SubhanAllah. I was just thinking about, you know, the kunfayakun in surah az-Zariyat is not as alluded to and elaborated upon, but it's when the angels come to Ibrahim alayhi salam, layfi Ibrahim, and what is the, when the bushra is given after 13 years of Ismail alayhi salam being born to Sara, that she's going to finally have a child. Qalat ajuz, you know, sakat wajahat, right? She starts to hit her face. Qalat ajuzun aqeem. Wait a minute. How's this going to happen? Right? Hathabali shaykha. How's he going to be able to produce? I'm old. He's old. What's happening here? And the answer is kathalik, right? So your Lord has pronounced it and your Lord is most wise and all powerful. So subhanAllah, it's as much as we have the process of rizq that is so obvious to us, that Allah is not limited to the process of rizq that we are accustomed to. So even that, as you're pondering nature, as a proof of your resurrection, don't think that Allah subhanahu wa ta'ala operates within any bounds because Allah even created that process that he's calling you to ponder upon. SubhanAllah. Dr. Wayman, I'd love to hear your reflections on anything that's been said inshaAllah ta'ala. JazakumAllah khayran. There is so much to think about. Surat al-Dariyat is so full of really easy reminders that we need to think about every day. The ayah right after the ones that Abdullah recited, fa warabbi al-sama'i wal-ardi innahu la haqqum mithlama annakum tantiqoon.
And this is such a reality that is so close and immediate to you when you're talking. Allah says, by the Lord of the heaven and the earth, it is, that is the Day of Judgment, is true, just as the fact that you are speaking right now. Just as the fact that you and I are talking right now, it is going to happen. And of all the examples, this always goes deep into me. Because how immediate can you get? And to start to reflect, think about how real it is that you're speaking. You're in the middle of it right now. And the Day of Judgment is just as real. And you will stand before Allah subhana wa ta'ala. And of course, at the end of Surat al-Dariyat, the two ayat that we often remind ourselves of in the khutba and so on, which is wa dhakkir fa inna al-dhikra tanfa'u al-mu'mineen wa maa khalaqatu al-jinna wa al-insa illa liya'budoon. So remind them because reminder helps believers. And this is so such an important, important set of ayat. Dhikr and a believer are connected. So a believer loves to be reminded. But a munafiq or somebody whose belief is not acting and is not active, they dislike to be reminded. And when you ever feel that you dislike to be reminded, you question your iman. And wa maa khalaqatu al-jinna wa al-insa illa liya'budoon. And I have not created men and jinn except that they worship me.
So Allah subhana wa ta'ala has given most clearly in this surah the purpose of the creation of all creation that has a mind and intelligence. Jinn and men, their purpose is to worship Allah subhana wa ta'ala. Everything else is secondary. This is the purpose. So when we are in a state of worship, when we are praying or engaged in an act of looking at Allah with awe and thinking about the ayat of Allah subhana wa ta'ala, it doesn't need to be only in prayer, as Sheikh Abdullah said. It could be whenever you are arrested by your body or your child and you're thinking not about the thing itself, but Allah subhana wa ta'ala, you enter into worship. Rijalun la tulhihim tijaratun wa la bay'un an dhikri Allah wa iqamis salatu wa ita'il zakat. Whenever Allah is remembered, you are in a state of worship. That is why Allah created you. When that happens, you should stop yourself and say, I have nowhere else to go. I can do nothing better in my life. I could not have been making a million or a billion dollars. I could not have been in a better place because I am doing what Allah created me to do. Allah Akbar. JazakAllah khair, Dr. Oweimer. Powerful reflections. And by the way, for the audience, obviously we always try to start off a little lighthearted. We enjoy being with our brothers and sisters. You wrote a paper, The Art of Worship, last Ramadan, right Sheikh? Yeah. Last Ramadan that we published and Alhamdulillah some of you may have seen the infographics for it as well. Very powerful. Go look up The Art of Worship on Yaqeen's website. Actually, two of my favorite papers are Ramadan papers. I know people don't like to read papers in Ramadan typically,
but The Art of Worship by Dr. Oweimer and then the Qista Tadabur by Sheikh Yusuf Wahab and Sheikh Mohammed Al-Shanawi. Those two papers are just beautiful gems, mashallah. So please do go to the website, look up The Art of Worship and Qista Tadabur because that is essentially what we are trying our best to do with the night as we go into these last days. So Dr. Oweimer, so, so happy you could have joined us and Alhamdulillah that you were able to make it with us. JazakAllah khair. I got one more for you though. Me and Sheikh Abdullah are going to a ping pong match right now, inshallah. So who do you have? Ping pong. Just ping pong. Ping pong? Yeah. I'll give you ping pong. Ping pong doesn't matter. You can't say that. We'll have to edit the audio. We'll have to like clip the audio where he says it doesn't matter. I'll give you ping pong. This is a gift from Sheikh Abdullah. So I have to give you something. Mashallah. Your favoritism is showing, Sheikh. Your favoritism is showing. That's okay. We'll let it go. Ping pong is a real sport. I mean, it's an Olympic sport, right? It's a thing, so. Mashallah. Superior athleticism, you know. We'll have to do it, inshallah, next time I'm in Dallas. Inshallah. Are you good at ping pong? I'm not good, no. Okay. Okay. Well, maybe you can beat Sheikh Abdullah. We'll see. You can beat Sheikh Omar. We'll definitely see. Coming up. Mashallah. We appreciate you, Dar. And by the way, one more thing. If we could ask the audience, make Dar for Sheikh Dawood Wadi. Sheikh Dawood is actually supposed to be with us as well to discuss some Sufi Hujurat. But he is ill. May Allah give him shifa. Insha'Allah we'll have him. In a future episode. BarakAllahu feekum. InshaAllah. We'll see you all tomorrow. And we pray that we all are amongst those who observe the Day of Judgment and have Ramadan accepted for us. Allahumma ameen. BarakAllahu feekum. Assalamualaikum.
Assalamualaikum.
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