Qur'an 30 for 30
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Juz' 3 with Dr. Abdullah Alaoudh
Sh. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Dr. Abdullah Alaoudh, explore gems from the third Juz' of the Holy Quran.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. So I want to welcome everyone back. Alhamdulillah, we're on Juz 3 now. And we have two Sheikh Abdullahs for you tonight. Dr. Abdullah Al Uda and Sheikh Abdullah Al Ujoor, Alhamdulillah Rabbul Alameen. And I'm going to start off with summarizing and of course just reminding everyone, please keep tuning in inshaAllah ta'ala to all the wonderful content that's been put out. I hope you've been following the Angel Series as well as the series from Deed to Habits every day at 11 a.m. Eastern as well as Noon Eastern from Deed to Habits. And then of course this is our nightly get-together inshaAllah ta'ala where we summarize and reflect on one Juz of the Qur'an. SubhanAllah, as I was revisiting the smooth transition, the beautiful structure of al-Fatiha to al-Baqarah, last night we talked about how it's absolutely beautiful that the way the Qur'an starts is du'a for guidance, which is al-Fatiha. Al-Baqarah ends with a du'a for firmness on that guidance. So you ask, Ihdina al-sirat al-mustaqeem, sirata ladheena na'mata AAalayhim ghayri al-madhloobi AAalayhim wa al-dhaleem asking Allah to guide you to the straight path. And then, Rabbana la tuakhidna in naseena aw akhta'na until the end of the du'a. At al-Baqarah we're asking Allah subhanahu wa ta'ala for firmness with that guidance. Now if you remember, the way that Allah answers the request for guidance in surah al-Fatiha right away is dhalika al-kitab wa la rayba feeh hudal al-mutaqeem that this is the book in which there is no doubt. It is a guidance for those who are righteous, mindful of Allah subhanahu wa ta'ala, and pious. And if you listen to the first ayah of al-Ali Imran, how Allah subhanahu wa ta'ala introduces this, it connects right up, it connects right to the du'a that ends surah al-Baqarah, where we elaborate on our affirmation of willingness to accept guidance and to accept all that comes with guidance.
And al-Ali Imran is a surah in which Allah subhanahu wa ta'ala addresses the people of the book more than any other surah in the Quran. Ya ahlul kitab, O people of the book. It constantly shows up, right? And in the end of al-Baqarah, what do we affirm at the end of surah al-Baqarah? Amana billahi wa malaikatihi wa kutubihi wa rusuli We believe in Allah, we believe in the angels, we believe in all of the books, we believe in all of the messengers, we believe in the entire package, everything that Allah has sent of guidance, from Adam alayhi salam all the way to Muhammad salallahu alayhi wa salam. And look how beautiful al-Ali Imran starts. Allah subhanahu wa ta'ala says, nazal alayka al-kitaba bilhaqqi musaddiqan lima bayna yadayhi wa anzala al-tawraata wal-injeed min qabalu hudan lil-nasti wa anzala al-fuqa' So Allah subhanahu wa ta'ala says, He's the one who sent down to you this book in truth and to confirm all that which came before it. And He is the one who revealed the Tawra and the Gospels and the Injeel min qabalu hudan lil-nasti And those were the guidances or the forms of divine guidance for their people at their time. Just like, zalika al-kitabu la rayba feeh That this Quran now is the book of hidayah that we take as a criteria. So Allah affirms that divine guidance came down through a Tawra and an Injeel which we affirmed our belief in, in the end of Surah Al-Baqarah and then Allah subhanahu wa ta'ala says, but this is al-furqan. This is now the criteria, which is the Quran, the last of the revelation as the revelations come and they confirm that which came before that and then they extend the new legislation and the laws of Allah subhanahu wa ta'ala. Allah addresses the same three groups of people as He does in Surah Al-Baqarah. Allah subhanahu wa ta'ala addresses the hypocrites first. Those who will miss guidance, not because of Allah revealing a deficiency within that guidance
or not making things clear, but because of a deviation in their hearts. So it starts off with the hypocrites inna ladheena feeh quloobihim zayghun fayatabi'oona ma tashabaha minhu b'tiqaa al-fitna wa b'tiqaa at-ta'weeri That those who have crookedness in their heart will look for the ambiguous, the abstract things that they can twist in the Quran so that they can twist it towards their hypocritical aims and desires. Not to actually follow rightful guidance, but to use guidance as a tool to attain more of this world which they have a problem with because their desires are unrestricted and so they continue to try to craft all of this message to fit their desires. And then Allah subhanahu wa ta'ala addresses the believers, war-rasi khoona fil-'imt Okay, so those who are amongst the most knowledgeable of the believers, those who are pursuing Allah's guidance, those who are seeking to be on the right path, and Allah subhanahu wa ta'ala addresses the disbelievers as well. But pay attention to the dua of the believers now. Okay, so subhanAllah, like I said, al-baqarah is a springboard of how we make dua in every way. Dua after tawbah or dua in the context of repentance with Adam alayhi salam, dua in the context of obedience in Ibrahim alayhi salam. What does Allah subhanahu wa ta'ala give us here? Rabbana la tuzigh qulubana ba'da idh hadaytana wa habalana min ladunka ar-rahma innaka anta al-wahhab Oh Allah, do not let our hearts deviate after you have given us rightful guidance. SubhanAllah, the theme is always hidayah in these first two surahs may Allah subhanahu wa ta'ala grant it to us. Allahumma ameen. Wahabana min ladunka ar-rahma And we're going to need your mercy, because when we slip like Adam alayhi salam in our ways, we're going to need your mercy for forgiveness.
And when we do our good deeds, and when we do acts of obedience like our father Ibrahim alayhi salam, we have deficiencies, so we're going to need your mercy. And as much as we try to stick to the path of divine guidance, surely sometimes we're going to fall short. innaka anta al-wahhab And you are the bestower of all gifts. Rabbana innaka jami'un nasi biyawmin la rayba fee Look at the similarities of words. Oh Allah, you are going to gather us on a day in which there is no doubt. Inna Allaha la yukhlifu al-mi'ad Verily Allah subhanahu wa ta'ala does not betray his promise. SubhanAllah, dharikal kitabu la rayba fee And here, the day in which there is no doubt, the book in which there is no doubt. They are perfectly lined up with one another. Now after that, inshallah ta'ala, I'll conclude with this. As Allah subhanahu wa ta'ala clarifies that we are an ummah that is to affirm all of the rightful guidance that's been sent, and to now take the criteria of the Quran and the Messenger salallahu alayhi wa sallam, what does Allah subhanahu wa ta'ala say? innad deena a'indu Allahi al-Islam Right? That the religion of Allah is al-Islam, that the religion of Ibrahim alayhi salam, as he was a Muslim, Allah subhanahu wa ta'ala calls us once again to call the people of the book and to call upon humanity to affirm all of Allah's prophets, including Muhammad salallahu alayhi wa sallam and Isa alayhi salam, to affirm all of the books that they were all divinely revealed. Of course, you know, before things changed within those books, and now to affirm the last revelation, the one who sent the Torah and the Injil has sent the Quran to affirm the last revelation of the Quran. And Allah subhanahu wa ta'ala, even as he gives us the words of the prophets that are calling their people to affirm rightful guidance, Allah subhanahu wa ta'ala tells us,
quliya ahlul kitab ta'aloo ila karimatin salam tells us to call the people of the book to a common word that we will only worship Allah subhanahu wa ta'ala and not associate anyone besides God, and that we will affirm all that he has taught us to affirm in these moments. And again, Allah azawajal affirming in a beautiful way, the religion of Maryam, the religion of Isa, the religion of Ibrahim, the religion of Zakariya, the way of all of the prophets of Allah, turning towards him in pure monotheism, abiding by the divine revelation as he sent it at that time, and doing the absolute best that they can. And here's how I'll give this off to Sheikh Abdullah Oduru. SubhanAllah, the very last ayah, the very last ayah of this juz is lam tanalu albirru hatta tunfiqu mimma tuhibbon that you will not achieve righteousness, i.e. the reward of righteousness, until you spend out of that which you love. SubhanAllah, so it's like taking it to the next level. Some people are misguided because of the allure of this world. Some people use this world to further them upon guidance and to draw closer to Allah Subhanahu wa ta'ala. As the very beautiful story of Abu Talha radiAllahu ta'ala anhu, companion of the Prophet SallAllahu Alaihi Wasallam, who heard this verse and gave away his most beautiful property, the gardens in front of Al-Mazza Nabawi, because he wanted to spend out of that which he loves. So some people deviate because their hearts are driven too much towards this world and their desires are unrestricted. Some people are so in tune with guidance that they take everything that Allah gives them and they appreciate the beauty of this world. And then they use that to gain the ultimate pleasure and the beauty of the hereafter and Allah's pleasure. So with that inshaAllah ta'ala, Shaykh Abdullah Adur will take us away. Bismillah. Ar-Rahman Ar-Rahim, Alhamdulillahi Rabbil Alameen, wa salallahu wa sallam wa barak ala nabiyyin wa muhammadin wa ala alihi wa sahbihi ajma'in.
MashaAllah, you got to pass the baton. MashaAllah, that was a nice... What I want to talk about is a beautiful concept that subhanAllah, the COVID-19 virus kind of activated this aspect of my connection to Allah and my belief. As you know the word aqeedah, aqeedah comes from uqtatul qalb, it's like a knot. How strong is your bond with your Lord? That's where the word comes from. So it's that knot and bond that you have with Allah subhanAllah ta'ala, and it's manifested in different ways, different ways of worship. What's so beautiful is this COVID virus, right? We know that it's a virus that has been brought by Allah. It's been predestined by Allah. But subhanAllah, really realizing from the aspect of tawakkul, of trust in Allah, from the aspect of, okay, Allah has brought it forth to me, but it is just a means to show something to His creation, which leads me to the point that everything that Allah has created on this earth is only a vessel. It is only a means of a manifestation of His name or attribute. And it's upon us to act in accordance to what we see from that created thing, which is a manifestation of His name or attributes. For example, money, children. Sh. Abdullah, I don't know if they can hear you. I just want to make sure inshaAllah ta'ala, really quickly, sorry. Is your mic on, Sh? Yes, it's on. Can you hear me? Okay. Can you hear me? Yeah, I was just getting a message that your mic is off, but it might be someone else. SubhanAllah. You can go ahead. Okay. But it's, you know, many things that we see on this earth
that Allah Subhanahu wa ta'ala has created, we have to realize that Allah has created it to show His signs, His names, or His attributes. So for instance, a child. If we look at our children or any child that is a form of rizq, Allah has provided you a child. But how are you going to act and treat that child? The enjoyment that you have from money, it could be used for khair or it could be used for sharr. So how do we manifest our recognition of what Allah has brought on this earth? And that's what's very important in the verse that Allah Subhanahu wa ta'ala says in the chapter of Al-Imran, verse number 14, when he says, أَنْ زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الْذَّهَبِ وَالْفِضَّةِ وَالْخَيْرِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ذَلِكَ مَتَاؤُ الْحَيَاةِ الدُّنْيَا وَاللَّهُ يَنْدَهُ حُسْنُ الْمَآبِ Allah Subhanahu wa ta'ala says, زُيِّنَ لِلنَّاسِ This is the first portion. That Allah is talking about something that was beautified for man, or man or a woman. زُيِّنَ لِلنَّاسِ And here he uses the passive form. And the scholars, they had a difference of opinion on who was the مُزَيِّن, who was the one that beautified these things to us. And when understanding is, SubhanAllah, Yafta'a bin Ashur, he mentions, and he makes Tawfiq of this, he brings it together, he says, you know, that Allah Subhanahu wa ta'ala beautified it by creating it. هُوَ الْخَالِقُ الْبَارِئُ وَالْمُصَوِّرُ But Shaytan beautified it by our connection to it and how we may be mesmerized and distracted from the initial purpose of its creation.
So the money that we use, our children, for instance, when we don't wake them up for prayer, and they're 16, 17, 18, we say, let them, you know, I don't want to harm them. Or they, you know, my child is too young, right? Not having the middle course. Being in the middle course and recognizing sometimes you may have to be firm to establish the word of Allah Subhanahu wa ta'ala in your home because all of us have desires. But you as a father or a mother or a caretaker, it's important for you to maintain the word of Allah, and that's the كلمة العليا. That is the most important factor that one should try their best to live by when they're raising themselves and raising the ones that they're responsible for. So Allah Subhanahu wa ta'ala mentions that this was beautified for mankind. زُيِّلَنِ النَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ So Allah Subhanahu wa ta'ala mentions here that the شهوات, as some scholars mention, or the desires that we have for a certain thing is beautified. How is that? Because there may be something that we see in origin, our children. We naturally love them. But the desire that we have for them, towards them, can go beyond the bounds of showing gratitude to God. Or because we have forgotten the fact that God has provided for us that child, we may be negligent in raising them. We may raise them in a fashion that is immoral, that is not in a manifestation of gratitude towards Allah Subhanahu wa ta'ala, to where we may not even tell them about the importance of the Quran. The month of Ramadan is here. We don't try to encourage them to fast, even if they've reached the age of puberty, the age of discernment. Talking to them about Allah Subhanahu wa ta'ala and reminding them. SubhanAllah, I was on the phone, I was on a live earlier with the family therapist, and SubhanAllah, we were talking about how children sometimes, I used to be a youth director, and parents will call me, and they'll say, can you talk to my son?
Can you talk to my daughter? He's on the balcony, he's drinking, and he's getting involved in so many things. Please talk to him. And I'm the first one, I'll say, no, no, no, no. Don't hand him the phone yet. I want to talk to you. He didn't just wake up wanting to do these things. So how are we nurturing our children to recognize that there is a God and that God has placed things within the creation that demands from us something? And if not, we could be mesmerized by being too negligent of our children and of our money, or being too overbearing. So Allah Subhanahu wa ta'ala says, minan nisaa uwal baneen As we know, obviously, with women, the desire that men have is something that is natural and vice versa, but Allah has given this shari'ah. As we know, the shari'ah is what is termed as the mawridul ma'at. It is the markas, or the center, of flowing channels of water. So the shari'ah serves as a replenishment for the soul if one takes the means to replenish it by practicing the religion. Then Allah Subhanahu wa ta'ala mentions the type of money. And here he mentions it in different cases. minan nisaa uwal baneena wal qanaatiril muqantarat minal dhahabi wal fidda And huge piles and heaps of gold and silver. And then he mentions the branded horses and the cattle. And then agriculture. So all of these are forms of barter, if you will, ways that we can trade and make money and take care of what we need to take care of. But that in and of itself, that which you use to get something else that you want is a blessing from Allah. But if you use it in a fashion in which Allah Subhanahu wa ta'ala is not pleased with, such as getting involved in interest, and you say, you know, there's no way that I cannot get involved in interest. It's impossible. As we talked about yesterday, that Allah will not put in front of you,
put a burden on you more than you can bear. Trying your best to find the means to wear whatever is beautiful in front of you, what you want to indulge upon, you should stop and ask yourself, is this within the confines of the Sharia? So the second thing is how Allah Subhanahu wa ta'ala mentions all these variations of money, which in essence is halal, but how we use it, how we recognize what Allah has given us could be haram. And that's a beautiful factor because a lot of times it's your perception of the thing and how you act in response to what you see from that thing, how you interact with it. And the third thing Allah Subhanahu wa ta'ala says, ذلك متعر الحياة الدنيا والله عنده حسن المآب That verily, this is the pleasure of the President's world life and Allah Subhanahu wa ta'ala is the excellent return, or the return to him is the excellent return. So Allah Subhanahu wa ta'ala puts it all in perspective and I love, one of the amazing things that I love that I came into Islam for was just hearing the concept of the dunya. That this world will end and with that reality in mind and in heart, don't do things to impress people that they have no ultimate power over you or authority over you. You should try your best to do things that please your creator because this dunya is that the Prophet Sallallahu Alaihi Wasallam said, what is with me for the dunya? The dunya is like the shade of a tree. He sits under it, takes the shade, then he gets up and leaves. You know, Umar ibn al-Khattab, radiAllahu anhu wa ziht, some of his companions, and he passed by a trash can. And he pointed at the trash can and the sahaba, كان يتأذون منه The sahaba, it was a reeking smell. He pointed at the trash can and he said, هذه دنياكم التي تحرصون عليها He said, this is your dunya for that which you cherish. So the beauty of this verse is firstly,
that things will be beautified as a test for you. How do you act in accordance to that? Is it in a manner of gratitude or is it in a manner of being selfish and disregarding what Allah has given you that for and realizing that it's from all aspects of life, from what is in the earth and what is on the earth from agriculture and also from gold and silver and money, etc. And then lastly, all of these things are going to end. So we have to put it in proper perspective and remember that we will return to Allah and we will be asked for everything that we indulged upon of what was mentioned earlier in the verse. SubhanaAllah, SubhanAllah, make us of those that spend this time recognizing his blessings and act in accordance to replenishment of the soul, the sharia. Allah ibarak fikam. So SubhanAllah, you talked about this concept of wallahu aindahu husnul ma'ab that Allah Subhanahu wa ta'ala has something better for us that we should long for what he has. And you talked about it in terms of not getting caught up in the pursuit of this world. And inshaAllah ta'ala, next we have our special guest for the night, Dr. Abdullah Al Uda, joining us for the first time inshaAllah. And he's going to talk about the other element of that, inshaAllah ta'ala, another verse towards the end of Surah Al-Baqarah inshaAllah ta'ala as well. Faddul Dr. Abdullah, welcome. Welcome to you. Omar shukrana, Sheikh Abdullah, if I pick up from what Sheikh Abdullah talked about when he mentioned how this dunya and some elements of this dunya being beautified on one part by Allah Subhanahu wa ta'ala and the other part by the shaytaan. That's a very good, and I like how this, how Tahir bin Aishur developed that and showed how this same thing can be used for good and can be used for bad. The intention itself can be good and can be bad.
And I'm gonna talk about one verse of Surah Al-Baqarah when Allah Subhanahu wa ta'ala talks about charity. And throughout the Quran, charity is mentioned a lot. Mentioned a lot, and we are in the month of Ramadan, the month of charity. The idea of charity, the concept of charity in Islam is very interesting and very unique in a way that we have seen in many talks and many books and many lectures how the idea of charity is being reduced to one just simple form or one straightforward form, which is the form of financial charity, meaning giving money. But in the Islam, broadens the concept of charity, like when the Prophet Sallallahu Alaihi Wasallam says, tabassumuka fee wajhi yakhrika al-sadaqah yammata tul'ada AAani al-tariqi al-sadaqah an tadullu akhiik al-sadaqah. So the Prophet Sallallahu Alaihi Wasallam tells us that guiding the blind is a form of charity. Smiling in your brother's or sister's face is a charity. Pouring what remains from your cup to your brother's or sister's cup is a form of charity in another narration by the Prophet Sallallahu Alaihi Wasallam So these are the charities. It's a way of trying to remind the Muslim, remind the adult individual that charity is in the heart and can guide your manner, can guide your thoughts, can guide your exercise.
And therefore you can give now with the purified heart, with the heart that is purified by Allah Subh'anaHu Wa Ta-A'la that has no harm or insult or intention to remind the given person any way of your generosity, for example. So that's why in these verses that Allah Subh'anaHu Wa Ta-A'la talks about then al-infaq fee sabi'illah in Surah Al-Baqarah Allah Subh'anaHu Wa Ta-A'la says, ya'ayyu alladheena amalu before that Allah Subh'anaHu Wa Ta-A'la says, wal-ladheena la yutbi'oona ma anfaqoo mannan wala atha and those who do not follow what they give or the charity that they give, an insult, harm or reproach. Allah Subh'anaHu Wa Ta-A'la reminds us that if you try to remind the person that you give how generous you are or try to insult or try to make him to return the favor, then it's a worldly matter, it becomes a worldly matter. And that's why the jurist and scholars always remind us that the intentions can transform a worldly matter into a worship and can transform worship into a worldly matter. If you intend a very great ritual like sadaqah and charity and intend to just favor somebody in order for him or her to return the favor, then it's a worldly matter that you wait for that person to return favor. Now it's a worldly matter. If you give somebody because you think you are better and you have wealth and because you are in a better position religiously, then this exactly nullifies
the whole idea of sadaqah. That's why in the following verse, Allah Subh'anaHu Wa Ta-A'la says, Ya ayyuhal ladheena aamanu la tubtilo sadaqatikum bil mani wal aadhaan O you who believe, do not nullify your charity with reproach or harm or insult. So when you give, you intend to give to first purify your heart yourself. This is a way of uplifting yourself. Do not think when you give somebody you are uplifting him or her. You are first need to uplift yourself. You need to think of yourself as somebody who needs to give this, not somebody, not you do not think of the other person or the other party that they need to be given. It's of course, they in the financial calculation need to be given because they may be needy, they may be a relative, they may be in bad shape, but you are the person who should benefit. Allah Subh'anaHu Wa Ta-A'la will never benefit. The other party can benefit, but it's meant to benefit you, to purify your heart, to uplift you, that's the idea of ritual and that's the secret. And that's why Al-Ghazali Rahimahullah Ta'ala in his great book, Haya Al-Umdeen, wrote a whole volume of the secrets of rituals and he says a lot of scholars and even scholars in juris sometimes overlook the secrets of ritual and they sometimes being exhausted and consumed by the details of how they should correct physically the rituals, but they sometimes overlook
the spiritual dimension of the whole ritual. JazakAllah khair, Dr. SubhanAllah. If you were to connect, it's actually very powerful. While you were speaking, I was thinking of Abu Talha Al-Ansari, radiAllahu ta'ala Anhu. He heard the verse that ends this juz, Lantanaabidh bir muhata tunfiqu mimma tahibbon You will not attain righteousness until you spend from that which you love. Okay, so that's one. He was able to overlook. He thought about what do I love most? He said, I love the best gardens in Medina, which are now encompassed in Masjid Nabawi, right? So the most beautiful gardens in Medina, all of those hundreds of trees, he says, that's what I love most as soon as he heard that verse. The second thing- If I can add one thing, yeah, also like the story of Mistah bin Uthatha, when Abu Bakr radiAllahu ta'ala Anhu was given him a lot of charity and money because he's a relative to Abu Bakr. He's a maternal relative. So when the incident of accusing Aisha, the daughter of Abu Bakr of the adultery, was there and it hurts Abu Bakr like the father of Aisha radiAllahu ta'ala Anhu. Mistah was reportedly involved in this accusation. So it hurts him the most that he was giving Mistah a lot of money and he supported Mistah throughout his life. And now Mistah did this to him. So he swore that he would never give Mistah money after that. And then guess what? The Quran, Allah subhanahu wa ta'ala says in the verse, directing to Abu Bakr and to all Muslims
until the day of judgment. wa la ya'tali ulu alfadli minkum wassaAAa an yu'tu ulu alqurba And do not let those who have wealth to not give their relatives because of what happened or because of what they did. I mean, the idea here is not you give because they did something good to you or they did and you stop because they did something bad, but you do it because it's a command from Allah. It's for yourself to be righteous. JazakAllah khair. May Allah subhanahu wa ta'ala bless you. SubhanAllah. So you mentioned in this situation, if Abu Bakr radiAllahu ta'ala Anhu who was freeing all of these slaves that brought him no benefit whatsoever and people thought, why don't you free others instead of the bid'ahs of the world and khabbabs of the world, right? Allah Azawajal mentioned his purity and his giving and now he's being tested with the sadaqa in another way that his relative who he was giving insulted his daughter, subhanAllah, and purified his intention. So bringing it all back, it's amazing. Abu Talha radiAllahu ta'ala Anhu, as I mentioned, saw past the dunya as Allah Azawajal mentions, zina tul hayat al-dunya, right? The beauty of this world, the allure of this world. Then he went to the Prophet SallAllahu Alaihi Wasallam and he spent it seeking what, right? The day in which there's no doubt, seeking Allah SubhanAllahu ta'ala's reward. And it's very important here that he gave it to the Prophet SallAllahu Alaihi Wasallam without any mann or adha, without any boasting or any, like it wasn't like, ya Rasulullah, these beautiful gardens, they're all for you. And he said, ya Rasulullah, it's all yours. He didn't remind, he didn't tell the Prophet SallAllahu Alaihi Wasallam, fine, I know you've had your eye on this and this will do great things for the deen. No, it was, ya Rasulullah, take it. Why? Because lantana lubul ruhata tunfiqu mimatuhibwan. I wanted to give the thing that was most precious to me, seeking Allah's pleasure. And it was the Prophet SallAllahu Alaihi Wasallam that said to him, ara anta ja'alaha filaqrabeen.
You know, you should spend it on your family first. You should, you know, the Prophet SallAllahu Alaihi Wasallam was trying to find a way for him to not give everything away at that moment, in that moment of heightened spirituality and faith. But that is the case of the believers that long for Allah SubhanAllahu ta'ala. rabbana la tuzidil qulubana ba'da idh hadaytana wahabilana minnadunka rahma innaka anta alwahab rabbana innaka jaami'un nasi il yawminna wa'ibafi innallaha la yukhweefun miAAad JazakumAllah khair, Dr. Abdullah and Sheikh Abdullah. Duro as well. Sheikh Abdullah, you wanna say one last thing and shall we send this home as we wrap up? Yeah, whenever I hear that verse, lantana lubul ruhata tunfiqu mimatuhibwan, it reminds me when I was in my first year, my first year in learning Arabic in Medina. And it's real short, it ended off on a funny note. And we're learning that the word money means maal, right? And the verb maal means to lean towards something. So he said, if you have a pocket right here, you see your pocket, that's where you put your money. It's right next to your heart. ashan qalbika yumeelu ilayhi Because your heart leans towards, so it just reminds you. So every time you put something in there, remember, now I don't want my heart to be that close to the money. Inshallah, it'll be in my hand, it'll be in my hand, inshallah. Allah yabarik wa sharaf. So on that note, inshallah, I will go ahead and wrap up. JazakumAllah khair, Sheikh Dr. Abdullah al-Uda for joining us tonight. We hope to see you again, joining us on one of these nights. JazakumAllah khair, Sheikh Abdullah al-Uda as always. And inshallah ta'ala for the rest of you, we will see you tomorrow night at the same time, inshallah. As-salamu alaykum wa rahmatullah wa barakatuh. Wa alaikum salam wa rahmatullah wa barakatuh.
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