Qur'an 30 for 30 | Season 3
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Juz' 3 with Dr. Ahmed Khater and Ustadha Roohi Tahir | Qur'an 30 for 30 Season 3
Many verses in the third juz of the Holy Qur'an encourage us to remember the Last Day and choose our actions with that impending certainty in mind. Dr. Omar Suleiman and Sh. Abdullah Oduro remind us, along with guest speakers Dr. Ahmed Khater and Ustadha Roohi Tahir, that if we have no doubt in revelation or in Judgment Day, than we will not change or disobey the revelation for worldly gain, no matter how much it may seem to benefit us in the short term.
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 Rabbil Alameen. We are inshallah ta'ala hitting the ground running with Ramadan at this point. Before I get started inshallah ta'ala with our wonderful guests, I wanted to remind everyone bid'ah ta'ala not just to go to the Yaqeen website, the link and donate bid'ah ta'ala to Yaqeen amongst the very worthy organizations and causes inshallah ta'ala that you donate to this year, but also to check out the resources, alhamdulillah rabbil alameen, the Qur'an 30 for 30 e-book from last year's season, which was a seerah focus, and then the season before, which is just an overview of the structure of the juz. The du'a book by Shaykh Tahir, hafidhahullah ta'ala, the du'a book by Dr. Tasneem, hafidhahullah, the convert resources by Shaykh Abdullah Uduru, hafidhahullah, inshallah, we got a lot on there, alhamdulillah. The videos, I hope that you're keeping up with the Judgment Day series at Suhoor and keeping up with this at Iftar. And a reminder to invite others to join along, inshallah. And a reminder to take notes, alhamdulillah. The first two sessions of this really were mind-blowing, honestly. Alhamdulillah, the insights that were shared by Shaykh Abdullah and then Dr. Tasneem and Dr. Uthman were really moving. And so to capture that, inshallah, with your own notes before we make the e-book for next year, inshallah, is actually a good thing. Now today we have a serious treat, alhamdulillah, because we're trying this new format, which is going to be a few times, inshallah ta'ala, with having two guests. And inshallah ta'ala, that just means more richness to the juz. I'm going to shorten my part, inshallah ta'ala. Shaykh Abdullah, I'm not going to tell him to shorten his part because he might beat me up if I tell him to shorten his part. No, you're not going to win. But alhamdulillah, Ustadh Ruhi is very well-known to us. He's the one who has written a lot of the papers on tazkiyah and some of our most meaningful papers on repentance, on shukr, on gratitude,
taking those tazkiyah concepts and giving them to us. So Ustadh Ruhi, we're very happy to have you once again. Welcome to 30 for 30. Alhamdulillah, Astaghfirullahal Mukhair, very happy to be here. It's a pleasure. And alhamdulillah, Dr. Ahmed, Shaykh Ahmed Khater, our new senior fellow at Yaqeen, who I personally have a lot of admiration and just a lot of love for, alhamdulillah, I mean, I've never got to spend as much time with him as I'd like to, but we share some of the same teachers, alhamdulillah, of course, Shaykh Nasheikh Salah Al-Sawi, Hafidhullah Ta'ala, and others. He is a graduate of Al-Azhar, of Berkeley, of the Graduate Theological Union, professor in Islamic law and Hambali jurisprudence. So one for the Hambalis, alhamdulillah, pure Hambali scholar, alhamdulillah, and also works with Amjah, Mishkah University, Guidance College, too many things, but I'm just going to pick on the Amjah part for a moment, Shaykh. Have you guys announced Ramadan yet? Yeah, alhamdulillah, we're fasting, alhamdulillah. All right, so I love Amjah, and we're pro-Amjah here, but sometimes those announcements need to be a little bit smoother, Shaykh, sometimes, so we're going to use this as an opportunity. First and foremost, make a formal request to get the Ramadan and Eid announcements in a good time. Hammad, this time is a good time. Another question for you, Shaykh, is it okay to lift as much weight as Shaykh Abdullah Aduro lifts? That's a good question. It shows, masha'Allah, even in the video, masha'Allah. Hafidhakallah, so Shaykh Hammad is covering the ayat from Surah Al-Baqarah, some of the last ayat of Al-Baqarah today, and then the rest of us are going to be
doing some ayat from Surah Ali'Imran, so we're going to go in order, insha'Allah ta'ala, so Dr. Hammad, we're actually going to start with you, insha'Allah ta'ala, today, so Hafidhakallah, take us away with the recitation. Surah Al-Baqarah. First of all, thank you so much for having me. It's a pleasure and an honor. And we ask Allah ta'ala to make our gathering here today solely for His sake and approve for us, not against us on the day that we meet Him. Allahuma Ameen. This juz talks about a very serious matter that is relevant to all of us living in the modern world, especially in the West, and that is the issue of riba, usury, interest. And usury or interest is from the major sins, and it's from the seven destructive sins. The Prophet ﷺ told us to avoid the seven destructive sins, and when he was asked what are they, he mentioned shirk, he mentioned witchcraft, and he mentioned killing a soul whom Allah has forbidden to be killed, and from those he mentioned is riba, consuming riba. And the Prophet ﷺ also, he told us that he saw two men, and one of them was swimming in a river of blood, whereas another man was standing on the bank, was throwing stones at the man. Every time he tried to get out of the river, the man would throw a stone in his mouth and force him to go back into his original place, and whenever he tried to come out, the other man would throw a stone in his mouth and force him to go back to his former place. And so when he was asked, you know, who is this, it was said, this is the person in the river was the person who consumes riba. So dear brothers and sisters, dear viewers, this is not a light matter.
This is a matter of the Qur'an is filled with many different gems. From them are the legislations of Allah ﷻ, and in this juz' Allah ﷻ tells us about consuming riba, and the rulings concerning riba, and the warning against this. In this juz' Allah ﷻ informed us about the bad ending of those who consume usury. Those who consume usury, they cannot stand on the day of resurrection except as one who stands being beaten by Satan into insanity. When resurrected, when they come out of their graves, these people will be like those who are insane or possessed. Why? This is because they said trade is like usury. But Allah ﷻ has permitted trade, and he has forbidden interest in usury. Look at what they said, look at this rejection of Allah's legislation, and we as Muslims, we need to reflect and remember here. We need to pause here and reflect. Allah ﷻ is the most wise, and he knows what's best for his creation, and he knows what benefits them and benefits his servants, so he allows it for them. And he knows what harms them, so he forbids that from them. And Allah ﷻ, we must believe this, is more merciful with his servants, with the creation, than the mother with her own infant. Allah ﷻ has never asked about what he does, while they will be asked. And so we need to pause, dear brothers and sisters, and remind ourselves, as Muslims, we should be sufficed by Allah saying, Allah has permitted trade and forbidden interest. Khalas, the command of Allah and his Messenger should be enough. We are slaves of Allah, and when the command comes, we say, we hear, and we obey. Allah ﷻ tells the believers to fear Allah, and leave off interest if they are believers.
So SubhanAllah, let's take a pause with this. Allah is telling us, O believers, fear Allah, and leave off interest if you are believers. So let's pause here and see. If we're not giving up interest, then we have to reflect on the deficiency of our own iman, our own faith, and our own fear of Allah. Allah tells us, O you who believe, fear Allah, and give up interest if you are believers. So if we cannot give up interest, then there's something with our faith as being believers. There's something wrong with our iman, and there's something wrong with our fear of Allah that we have to check. And in the hadith, everything pertaining to the time of jahiliyyah, the day of ignorance, the Prophet ﷺ said, is under my feet, abolished. And from that, the usury of jahiliyyah is abolished. So when Allah tells us to leave off riba, and when the Prophet ﷺ says and tells us, it's under my feet. So we have to ask ourselves, is the halal not enough for us? Why do we still go after it? SubhanAllah, some people think that riba is that which will make them successful in this world. But Allah ﷻ tells us the opposite. Allah tells us that He destroys interest, and He gives increase to charities. He destroys interest, and He increases charities. And Allah destroys interest either by removing that wealth altogether, or depriving them of its blessings. So trust Allah ﷻ, trust the Prophet ﷺ. This is not your way to success. People say the modern world, capitalist society, this is the way to get to the top and get successful and wealthy. No, Allah will destroy interest. That riba will be a source of problems for you. Sin, punishment, torment, in both worlds, it's not going to be success for you.
In fact, the one who does not leave interest, subhanAllah, Allah Himself, Allah has declared war against this person. If we do not leave off interest, then Allah tells us to be informed of a war against you from Allah and His Messenger. If this verse doesn't make your heart going to burst out of your chest out of fear, if this verse is not enough to stop you right in your tracks, then what is? And it was reported that Ibn Abbas said, it will be said to the consumer of riba on the Day of Judgment, take your arms for battle. Can you imagine who can go into battle against Allah? This is a frightening, frightening thought that this could be something that happens to me or you or anyone. We ask Allah subhanAllah to protect us. And of course, there are other verses in this regard regarding riba. But knowing this, dear brothers and sisters, knowing that Allah has permitted sales and forbidden usury, and knowing about the severe warning against usury, it is important for the Muslim to know what are the matters that makes transactions problematic, and what are the things we have to be cautious about. So we can summarize generally and say quickly that inshallah, what is most correct is that the default concerning contracts and conditions is permissibility and validity unless proven otherwise. Now, the reasons then that would make transactions problematic in Islamic law, we summarize them into the following. Number one, riba, and we talked about this. And riba can be broadly categorized into usury of sales and usury of debts. And usury of sales can be further divided into usury of increase and usury of delay. And the usury of debts can be divided into usury of loans and the usury of jahiliyyah.
And from the differences between these two major categories is that the usury of sales occurs in the six usurious items mentioned in the hadith of the Prophet ﷺ, and includes the items that share the same effective causes. Whereas the usury of debts is not restricted only to those items. So number one, the first thing that will cause problems in our transactions is riba, and we talked about that. Quickly, and we're almost done, number two, gharar. We can translate this as undue risk-taking. Undue risk-taking is another issue that can cause problems with transactions. So selling something that does not exist, or that which is not available, or that which can't be delivered, or that which is unknown, or that which is not specified, or selling items in risky ways, and so on, this falls under this category. But gharar has conditions for it to affect the validity of a contract. Gharar becomes impermissible when it's a large amount. However, if it's a small amount, it can become permissible. Also, if gharar is the primary matter of a contract, it becomes impermissible. But if it appears as a secondary matter, it becomes permissible. And a need can make contracts with gharar permissible, a need. And gharar can be overlooked in volitional contracts as opposed to contracts of exchange. So that's number two, gharar. And finally, oppression, wronging others. This will also affect the validity of contracts and cause problems to your transactions. When a party oppresses another party in a contract, either by trickery, or taking advantage of them, or hiding defects, or taking another person's business opportunity and the like, then this causes problems in the contract. And the sharia has legislate options for rescinding these contracts when these things happen. And the details of all of this can be found in the books of law. And of course there are details and differences amongst the scholars regarding what we just summarized.
But that quickly gives us a taste about how the sharia is perfect, in what it has allowed, in what it has prohibited, to maximize the benefit for the creation and to minimize the harm for the creation. We ask Allah ﷻ to keep us on the firm path, and to make us content and pleased with the halal, and to keep us sufficed with the halal, and not make us want to go to the haram. Allahumma ameen. This is what I wanted to say. May Allah send peace and blessings upon our master and upon his family and companions. May peace and blessings be upon you. May peace and blessings be upon you too. JazakAllah khair, Sheikh Ahmed. So subhanAllah, my part will actually build on this quite a bit. I actually will go right into the beginning of Ali Imran, and it's very much so connected to this idea of riba. Why? Because when we talk about the ways in which people would skew the message, right, in order to fit certain things, the way that people would play with religion, subhanAllah, that shows probably none so more than with riba. And I'm not just talking about when it comes to the usury, which is so, you know, and I think Sheikh Ahmed has sufficiently conveyed, subhanAllah, how grave of a matter riba is, usury is. And, you know, it's not just with that in the ayat, it's also in the hadith of the Prophet ﷺ, where the Prophet ﷺ is talking about that punishment, and the Prophet ﷺ also in his farewell speech, right? And so if you think about how prominent it is, and how people would use it to continue the harms that were done with it, you know, subhanAllah, one thing that we find of that particular picture of a person that is being thrown back constantly into a river over and over and over again with the punishment, with the stone, riba and jahariya was used to bury people in their debts. And of course, that's still the case today. And usually the people that suffer from being buried in debt, it becomes a slavery of sorts,
and you constantly are attacking on and on and on and on these higher rates. And it just makes it so difficult for people to ever catch up. And those that suffer will always be the poorer of society, and those that benefit will always be the elite of a society. So it's a severe matter for sure. And you see the playing around with that concept in religion. And I just want to, before we get into these particular ayat, you know, the end of surah al-Baqarah is an ask to Allah ﷻ to not burden us beyond our scope, right? And many people would think, well, it's really hard, and we shouldn't think that it's to burden us beyond our scope. We should see ourselves, inshaAllah, though there will be exceptions to certain rules with some of these transactions, especially when you live in certain societies, we should see ourselves as people that are not just seeking to convenience ourselves and make things comfortable for ourselves, but also to replace things that are not permissible with permissible alternatives for all of society, as that brings about the pleasure of Allah ﷻ and greater ease. So when you're asking Allah at the end of surah al-Baqarah, after this ayah of a deign of debt and the prohibition of riba, the prohibition of usury and interest, you're asking Allah ﷻ not to burden us beyond our scope. Now historically, as we said, people played around with financial transactions, and this is where religious corruption can first start to show itself either collectively or individually. So obviously what I've been doing is I've been looking at these different verses from the perspective of the hereafter. So if you go to the beginning of Ali Imran, you have these verses that show up in the very beginning, verse 8 and 9, I believe. رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبَ لَنَا مِن لَدُونْكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّارُ O our Lord, do not let our hearts deviate after You have guided us, and grant us Your mercy. You are indeed the giver of all bounties.
So think about what this is building off of. Your first ask in the Quran was, اِهْدِنَا الصِّرَاطِ الْمُسْتَقِيمِ Guide us to the straight path. And then Allah Subh'anaHu Wa Ta-A'la says, خُدًا لِلْمُتَّقِينَ This is guidance to the people of piety. And piety and God consciousness naturally is going to lend itself to some level of caution. So it leads to خُدًا لِلْمُتَّقِينَ And then after that, it becomes فَمَنْ تَبِعَ هُدَايَ We talk about the hypocrites of course, الَّذِينَ اشْتَرُوا الضَّلَالَةَ بِالْهُدَى Those who purchased misguidance with guidance. And when Adam Alayhi Salaam and Hawa are expelled from the garden, فَمَنْ تَبِعَ هُدَايَ Whoever follows My guidance, فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ They will not fear, nor shall they grieve. So here's where the beauty of the Quranic coherence really comes in. What is the du'a here of these righteous people? رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا O Allah, let our hearts stay firm, let them not deviate after we have received guidance. Shaykh Abdullah Adduroo spoke about this, and I don't know if it was yesterday's session or the one before, but this idea of not guide us to the straight path, but guide us to it, on it, within it, keep us firm on the path of guidance. So this idea of guidance being that precious, رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا O Allah, let our hearts stay firm, let them not deviate after we have received guidance. Do not let our hearts deviate after you have guided us. وَهَبَلَنَا مِن لَنْدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَابُ And grant us from your mercy, and you are indeed the giver of all bounties. Now listen to this part. رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ بِيَوْمٍ لَا رَيْبَ فِيهِ O our Lord, you will certainly gather all of humanity for a day in which there is no doubt. إِنَّ اللَّهَ لَا يُخْلِفُ الْمِعَادِ Verily, Allah does not break His promise.
Surely, Allah does not break His promise. So this is really a beautiful part of this that I want you to focus on inshaAllah, and if you're taking notes. In Al-Baqarah, it started off with ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ This is the book in which there is no doubt. This is the book in which there is no doubt. Okay? Now, we mentioned that... After that, Allah Subh'anaHu Wa Ta-A'la mentioned those who believe in Al-Ghaib, those who believe in the unseen, and Allah Subh'anaHu Wa Ta-A'la says, وَبِالْآخِرَةِ هُمْ يُوقِنُونَ And the part of the unseen that He specified was the hereafter. So Allah in Al-Baqarah says, ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ This is the book in which there is no doubt. And here in the du'a of the believers is this beautiful verbalizing of يَوْمٍ لَا رَيْبَ فِيهِ Okay? That you are going to gather us on a day in which there is no doubt. So they have no doubt in the book, they have no doubt in the day. And what that leads them to is to abide by revelation as it was intended. Right? Not looking for ways to skew the revelation. And what causes people to skew the book? Right? What causes people to skew the revelation except that they want more of this world? Except that they want to find loopholes, right? And exceptions. Well, why would they want to find loopholes and exceptions if they had such certainty in a day in which there is no doubt? Where adherence to the way of God is going to be the most beneficial to a person and the most profitable of all trades. So it's actually a very powerful build up to this point that then leads us to subhanAllah this conclusion that these righteous people when they're calling upon Allah subhanahu wa ta'ala they say that, innaka jami'un nasi liyawmin na'waibafee they're thinking about the day of judgment even as they are making their du'as. And I just thought of that subhanAllah, Shaykh Ahmed was talking about the situation
which by the way Shaykh Ahmed you preceded me in one of the episodes that will actually be in the Judgment Day series where we talk about the situation of the people of riba the people of interest and usury in that sense. The people who steal. That's actually part of the episode that we've already covered. The financial transactions, the idea of property burdening people on the day of judgment. We talk about this in the Day of Judgment series, right? Property that you didn't pay zakah on, property that was stolen and that which was dealt with in haram transactions when it comes to riba and financial transactions. So again, if you have dhalik al-kitab wa laa'ibafee complete certainty in the book, there is no doubt in this book and you have liyawmin laa'ibafee an ahli amran a day in which there is no doubt then you're not going to skew the revelation in a way that puts your day the Judgment Day, okay, at risk for some material gain in this world. I'm going to say this again, if you have no doubt in the revelation and if you have no doubt in the day then you're not going to skew the revelation for some cheap worldly gain that puts the day in which you have no doubt at risk. So the believers are between dhalik al-kitab wa laa'ibafee and the believers are between liyawmin laa'ibafee a day in which there is no doubt. May Allah Subh'anaHu Wa Ta-A'la remove all doubts from us and allow us to only deal in that which is permissible and that which is pleasing to Him and allow us to be rewarded for all those things we abstain from in this world on that day in which so many people will be looking for good deeds. Allahuma Ameen. JazakumAllahu Khayran. I think inshaAllah ta'ala now we will move on to Ustaza Ruhi. I think you're next inshaAllah. As-salamu alaykum everyone. So actually I'm going to build on some of what we've already heard today so far
in that when we really look at everything connected from the end of Surah Baqarah and the discussion of Riba and then getting into Al-Imran and this Juz in general, one of the themes that we see throughout this Surah is the concept of so many different kinds of fitna, of tests, different aspects of the dunya that just have people behave. We see different categories of people responding in different ways to tests. And in the midst of that Allah Subh'anaHu Wa Ta-A'la singles out a group of people, the same group of people that Sheikh Omar was just referring to, the muttaqeen, the people of taqwa. And we hear about obviously and we know and we're focused entirely this month on the concept of building taqwa, that caution in how we approach our life. And this ayah that I've chosen is ayah number 17 in which Allah Subh'anaHu Wa Ta-A'la singles these people out and shares with us the qualities that really, the characteristics and actually the way that they embody these characteristics as a way of life to really kind of show us what it is to live a life of taqwa and how it is that we can navigate through these tests in life that are really the reality of life. This passage that precedes ayah number 17 talks about the lure of the dunya and the things that man and that we are all attached to. Of course some of these things are blessings, we all want provision, we all need to have companionship, but at the same time there's a point at which it can also become a fitna, a test, when the balance is skewed, when that sense of not keeping an eye on the certainty of that day of gathering is lost for even moments. We can fall into traps and tests and of course
this is the way insha'Allah in these attributes that Allah Subh'anaHu Wa Ta-A'la has given us that we can almost take a methodology and a personal conditioning, a mindset to try to find our way to a path of not only pleasure of Allah Subh'anaHu Wa Ta-A'la and living a life of taqwa, but ultimately to success on the day of judgment. One thing I want to mention, I'll mention the ayah first, Allah Subh'anaHu Wa Ta-A'la uses the following words to describe these people, he says, I would have been like him the shaitan the regime, As-sabireena, wa-s-sadiqina, wa-l-qanitina, wa-l-munfiqina, wa-l-mustaqfireena bil-ashar that those who are, he's referring to again the people of taqwa who are patient and steadfast and they're truthful and truly devout and they seek forgiveness before dawn. So they wake up in the early hours of the morning to seek forgiveness from Allah Subh'anaHu Wa Ta-A'la. So in this is, you know, there's these amazing qualities that we all aspire for and we know that these are things that are pleasing to Allah to embody. The sequence here is something that I kind of wanted to reflect on for a moment, that when we embark on this effort and we strive to find this taqwa in our lives and to live this cautionary approach, Allah Subh'anaHu Wa Ta-A'la starts to make it easier and easier for us when we approach him. It's up to us to take that first step, but we'll see how each of these are connected together briefly, inshallah. And along with this conditioning, I want to just stress that the way these are worded here, these are actually all, they're describing people and qualities of people, but they're verbs. That means they're actions and they're to be implemented. Sabr is something you use, you're in action constantly, even when you're patient and steadfast. Sometimes it's restraint. Sometimes it is staying consistent and going the road. So when we're, you know, we know we need to obey Allah Subh'anaHu Wa Ta-A'la,
but there'll be times when we may face something that is very difficult for us to do. We find it challenging to be consistent with a particular act of worship or something obligatory. Then that steadfastness is where the sabr is. But also in knowing when to refrain, when to hold your mouth, when to not reach for something that would potentially lead you to something that can be harmful or sinful. All of these things are part and parcel of having this quality of sabr. And Allah Subh'anaHu Wa Ta-A'la says that, you know, for these people, there is Jannah. The people of taqwa will ultimately have something far better, as he says just before this ayah, that, you know, tell them about something that's far better than anything they can accumulate in the world. And obviously we're living in times where temptation is all around us. So even in the face of temptation, in the face of, you know, delay, where we're doing the right thing, we're making du'a, but we're not seeing results. This is where patience and steadfastness can help us. Then the next, truthful. To be truthful is a manifestation of upholding that faith that you're declaring, of maintaining that tawheed in every aspect of your life. To look at, as Allah Subh'anaHu Wa Ta-A'la refers to the Qur'an in the beginning of this surah, furqan, al-furqan, that it's the criteria that should help us to distinguish truth from falsehood. And to stand by that is the person who is truthful. The person who's fully aware. A number of times Allah mentions that nothing is hidden from him. Just again, just before this ayah, he mentions he's fully aware and watchful over his servants. And so in that regard, we see that these people who are truthful, they'll be truthful to themselves, and they'll be truthful to those around them. They'll behave with integrity, with justice, with courage.
All of these manifest as a result of having that truthfulness as part of your character. And it's the means of making those right choices, of overcoming even fear and weakness to do the right thing, as we see the sahaba in this surah and around the events of Uhud. The next one is to be devout. This is a word that has so much depth to it, but essentially I want to just hone in on complete submission to Allah Subh'anaHu Wa Ta-A'la in your ibadah, in your soft-heartedness, in being able to maintain that sense of complete devotion to Allah Subh'anaHu Wa Ta-A'la in your worship. A means of increasing our iman and that certainty that we need to remind us all the time of that day that is coming, that day of judgment that is coming, and of the things that we can't see, that is ilm al-ghayb, that we, the muttaqeen, believe in the things that they cannot see. And so this is something that will enhance that and will allow us to reach that. It is also the spiritual balance we need, because we are constantly hit with the things of the dunya around us, these tests and challenges and temptations that are coming at us. This is the spiritual balance, really being able to take the worldly aspect of our life and add the spirituality to be able to say, okay, I can make the right choice given a particular test or a particular situation, I'll turn to Allah Subh'anaHu Wa Ta-A'la and put my trust in Him and really trust in the outcome. I'll wrap up quickly here as the time is going. In regard to spending, if you look at these previous qualities that were mentioned, patience, steadfastness, being truthful, that's what it's going to take to have the mindset to be able to spend in a way that you're spending for that day, for the reward on that day, and not just because it's something I know I have to do,
or something that I, you know, may Allah protect us, do just for the show of it or to get accolades for it. And so it is actually a manifestation that one has that for the reward that is to come and requires that patience and convictions and subservience that we've talked about. And the last one is the people who wake up out of their sleep, and seek forgiveness in the early hours of the morning, and this is in many ways the most powerful manifestation at the end of this that one can almost see these as steps that build to that level where the deep connection to Allah Subh'anaHu Wa Ta-A'la is there in being able to talk to Allah while recognizing one's fallibility, that I'm still going to make mistakes as I strive on the path to develop this taqwa. And the beauty of istighfar and seeking forgiveness is that what do we get from istighfar? Allah Subh'anaHu Wa Ta-A'la has promised the bounties of this world as well as ultimately the bounty of the akhira. And that's something that when you look at all of these qualities, I was reflecting on it just this morning that we talk a lot about trusting in Allah and tawakkul, just as, you know, Sheikh Abdullah was saying the other day in context of we believe in Allah and talk about believing in Allah, but do we believe Allah? I loved that, that was a juzwan. In this case, I was thinking about it that we talk about tawakkul and trusting in Allah, but do we actually trust Allah? If we take that step of being, you know, take that pause to say what do I need to do and to develop and walk along to see this as a ladder or steps that we're we're pursuing to reach that day when we stand before Allah Subh'anaHu Wa Ta-A'la and we see the results of all of this, may Allah make us amongst the people of Jannah, that istighfar actually in all of that, Allah says I'll make it easy for you and I'll give you the dunya too while you're while you try. So just strive for it. So may Allah make us amongst those people and of course the reminder that every night, not just in Ramadan, Allah comes down to the last, the lowest level of the of the heavens
to look for us to ask of Him. So may Allah make us from the people who do that. Jazakumullah khair. So just a quick recap, Sheikh Ahmed, what verse did you cover? Because people are just so people taking notes. So what verse did you cover number-wise? So we did Surat Al-Baqarah 275 onward. Okay, so Surat Al-Baqarah 275, I covered Ali Amran 8 and 9. Sister Ruhi, what verses did you cover from Ali Amran? It was 17. 17, excellent. And now Sheikh Abdullah, Bismillah, take us away. Last but never least, Alhamdulillah. Bismillah, wasalatu wasalam wa rasoolallah wa ala alihi wa sahbihi wa anwalaa. Alhamdulillah, I will be covering the chapter of Ali Amran, our verses number 30 and 31. Allah Subhanahu wa ta'ala here is talking about something that's very pertinent to what we've been talking about. As all of the ayats, the verses have some level of tadakhul and a connection between the two, whether it's a generality or something that is specific. I want to talk particularly about that day when we will go in front of Allah Subhanahu wa ta'ala and we will be presented with everything that we have done in this life. Keeping in mind that SubhanAllah, on this day whatever is presented is presented by al-adl. It is presented by the one that is the most just, Allah Subhanahu wa ta'ala. As we talked about before in the chapter of Al-Fatiha, we mentioned five names in this beautiful chapter and it's important for us to understand that all of his names and attributes are complete and perfect and they do not, it's impossible for them to be imperfect, number one. Number two, that they have a level of atashabu or tadakhul, that they all have some level of connection between the two. So for example, Allah is al-'azeem, He is the magnificent, He is the grand, there is nothing that is greater than Him. Well, His sameer, His sam'u'u azeem, His hearing is azeem, that there is nothing that is greater than it and He is al-raheem. So whenever He is merciful, we say al-rahman al-raheem, we know that His judgment, His judgment,
His judgment, when He judges, when He chooses something, it is couched in mercy, it is couched in love, it is couched in justice. So with this beautiful verse that we see in the chapter of Al-Imran, verse number 30, after Allah Subhanahu wa ta'ala warns us about Him, in earlier verses in chapter, in verse number 28, where Allah Subhanahu wa ta'ala says, وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ where Allah Subhanahu wa ta'ala says that He warns you about Himself. He mentions in chapter, in verse number 30, where He talks about that day and He says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَاللَّهُ رَؤُوفٌ بِالْعِبَادِ Allah Subhanahu wa ta'ala talks about this day. May Allah protect us and make us victorious on this day. يوم القيامة, as Ismail ibn Kathir, ibn Umar al-Kathir, he says, rahim Allah ta'ala, that this is يوم القيامة, this is the day of judgment. This is the day where you will stand in front of Allah Subhanahu wa ta'ala. يُنبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَرٍ As Allah says in another verse in the Quran, that day will يُنبَّأ, they will be told, they will be given the news. إنسان, all of mankind, بِمَا قَدَّمَ وَأَخَرٍ What has been put forth and what has possibly been delayed or that which is delayed in essence. So seeing here Allah Subhanahu wa ta'ala mentions, as he says, the day that every soul will find what it has done of good. من خير محضرًا And it will be presented. وما عملت من سوء And what they have done of evil. This is interesting here. Let's pause here for one second, for a couple of minutes. Allah Subhanahu wa ta'ala mentions that there will be a day, and as the scholars mention, Tahir ibn Ashur mentions in Tahrir, in his Tafsir, a Tunisian scholar, Rahimullah mentions that Allah is concentrating on the day, particularly because he starts off with يوم, the day. It is the object, منصوب, it is the object here showing that the day is what is important, to remind you that there is a day.
مالك يوم الدين That there is a day. We should feel a level of accountability now, not when we are sick, or not when we feel that the time is coming because of our age, or whatever the case may be. You never know when Allah will take you. So it's reminding you of that day, that you will find, every soul shall find what they have presented from good and from evil. And there's different understandings of this, whether it's the good that has been presented to you, and when you think of this good, you see it's presented, you're asking, oh Allah, please do not present this evil, I hope this evil is far away from me. Or both of them will be presented to you on this day, and then what happens? يَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا Allah says أمدًا بعيدًا Allah Subhanahu wa Ta'ala says here in the second portion of this verse, يَوَدُّ that they wish that between itself being the evil was a great distance. Being that when you see this good, you hope that the evil that may be presented that is coming, or that it doesn't come, is far away from you, that you are totally disassociated from it. Whether you have been forgiven for it, or there's some type of expiation that you, another person, or Allah Subhanahu wa Ta'ala has forgiven. As there are many different types of expiations from you, Allah, or from others. In any case, another type is where both of the actions are presented. That your good deeds, صَلْحِرُهَا وَكَبِيرُهَا The small and the big of them, the great sins and the minor sins, and the good deeds. So the good and the evil deeds will be presented in front of you. يَوَدُّ They wish that between them and their evil deeds was أمَدًا بعِيدًا A great distance, and أمَدًا already means something that is distant. But بعِيدًا is a surety that I wish that I didn't even see these deeds. As a matter of fact, I wish that I would never have done them.
The level of نَدَم and regret. So seeing here, that SubhanAllah, وُدّ is an intense love or desire. On that day, you will have the desire and wish, Oh I hope that between me and these evil deeds is a far distance. I am totally disassociated with them. Allah سبحانه وتعالى concludes here, وَيُحَذِّرُكُمُ اللَّهُ نَفْسًا وَاللَّهُ رَؤُوفٌ بِالْعِبَادِ And Allah warns you about Himself. Allah warns you about Himself. And what is so beautiful here is as is mentioned in تفسير مقعي He mentions that فَاللَّهُ سُبْحَانَهُ وَتَعَالَى مُنْتَقِمُ مِنْمَا تَعَدَّ طَوْرُهُ وَنَسِيَ أَنَّهُ عَبْدُ Allah سبحانه وتعالى has vengeance upon the one that forgot his or her position being assertive. in this life and forgot that they were a servant. They thought that all of the good comes from them, that they are the repository and source of good. But at this day, they wish that they could turn back. They wish that their evil deeds would be far away from them. So this is an incentive and a reminder for us that now is the time to act. This month of Ramadan, take advantage of all the good deeds that you can, for you don't know when Allah سبحانه وتعالى will take you and we will all be in front of Him and our evil deeds and our good deeds will be presented. We don't want to be the ones where we hope that our evil deeds will not come in front of us in front of Allah سبحانه وتعالى. May Allah سبحانه وتعالى forgive us for any of our shortcomings and allow the shortcomings to be a means for us to ask for forgiveness. But really, inshaAllah, after His mercy, they will not be presented as evil deeds inshaAllah. Ameen. JazakAllah khair. So what verses again if you could repeat the number for... Chapter of Al-Imran, verse number 30. 30, alhamdulillah. So alhamdulillah as you're listening to the Quran being recited tonight inshaAllah, and you're reciting in your own, mashaAllah so many beautiful insights between our three wonderful guests, alhamdulillah, rabbal a'ameen. May Allah reward you all.
A reminder to everyone that is tuning in, please inshaAllah ta'ala go to the link. We ask you to support Yaqeen, alhamdulillah, rabbal a'ameen. It is through your generosity after our gratitude and praise of Allah سبحانه وتعالى and His bounty. After that, the way that you have invested in the work at Yaqeen, which is always free and accessible to the public, please continue to donate. Please benefit from the resources that are there, the accumulation of these resources over the last few years inshaAllah. And in closing inshaAllah ta'ala, Sheikh Ahmed, what is Eid? That's a good question also. All your questions are good questions. So I'm just follow-as-moon-saying, so we're going to find out what Eid is inshaAllah. There we go. Alright. I just wanted to see you smile, Sheikh. That's all it is. That's all it is. Allah'u'alayhi wa'ala alayhi wa sallam. Wonderful to have you. Ustadh Ruhi, is it still snowing in Chicago? Was this morning. Hopefully not now. It turned into rain, snow, something. I don't know. It was sleep in between. So is it safe to say it's never Eid in Chicago? No. No, we love our Chicago folks as well as just there. Alhamdulillah, rabbal a'ameen. Allah bless our community in Chicago. A hub of honestly amazing Islamic institutions. Alhamdulillah, rabbal a'ameen. A hub of amazing seminaries, places of ilm, masajid. We love it, inshaAllah. And Sheikh Abdullah, when are you coming to visit me at VRIC? You live around the corner. Are you busy in Coppell? I'm busy at Islamic Center Coppell, man. Allah'u'alayhi wa'ala alayhi wa sallam. Allah'u'alayhi wa barak to you. We'll see you all tomorrow inshaAllah. Jazak'Allah khayran once again. Assalamu alaikum wa rahmatullahi wa barakatuh. Wa alaikum salam.
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