Qur'an 30 for 30 | Season 4
5 / 31
Juz’ 4 with Sh. Yasir Fahmy | A United and Saved Community
In the fourth episode of this Ramadan series, Dr. Omar Suleiman and Sh. Abdullah Oduro, are joined by special guest Sh. Yasir Fahmy as they explore gems from the fourth Juz’ of the Holy Quran.
Download our FREE eBook “Qur’an 30for30: Judgment Day Edition”.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh everyone. Bismillah walhamdulillah wa salatu wasalamu ala rasulullah wa ala alihi wa sahbihi wa man wala. Welcome now to Juz 4. We have with us our favorite Egyptian in the world, Sheikh Yasser Fahmi, alhamdulillah, joining us today. He's been entertaining us with quite a bit, alhamdulillah, I mean Sheikh Abdullah knows everything about Egyptian food now, right? What was that sandwich called, Sheikh? What was the sandwich, Sheikh Yasser? I don't know if I can say on the internet. Okay. It may break the internet. It's called Habash Tekanat. Habash Tekanat. It's a kitchen sink of Egyptian sandwiches. Also known as Dinamo, short for dynamite. People are fasting, we don't want to break their fast too much. In line with the Jannah series, Habash Tekanat is kind of in that vein. So we have food that no one's heard of. Certainly. Part of, maybe you're wish list, Sheikh. Because in Jannah you can have whatever you want to eat, so maybe that's what you'll order. We'll have to have it in one of your khiyam, inshallah. We'll come visit you, may Allah grant us Jannah. We get to come visit you and eat your food there, inshallah. Sheikh Yasser, I got a question. So we've been doing this to start off and then we'll get started. People didn't like my joke the first night. I said something about the person that's on a bike the entire time in the gym. You call them a psychopath, not a psychopath. Sheikh Abdullah didn't think that was very funny.
He called it a granddad joke. So I'm trying to come up with another one that's kind of strong. So Sheikh Abdullah walks up to an Uber driver in the gym. What does he say to him? Yeah, give up? I give up. He says, do you even lift, bro? Like lift, double YFT, Uber, lift. I win. That was a good one. That was a good one. I appreciate it. That was nice. I redeemed myself. So everyone that's not in North America, Uber, lift, two companies that do driving. So Sheikh Abdullah walks up to the Uber driver and says, do you even lift, bro? Alhamdulillah, I redeemed myself. I'm going to not tell jokes for the next few days so you can take it from there. But you know, my dad joke got shared online on Instagram. They added you as well. He said it to his child, he said it to his kid, and his kid stood there and all of a sudden he just started busting out laughing. Mashallah. The good jokes will be put on your Instagram stories. All right. We'll see. We'll see, inshallah. I think Sheikh Yasser wins anyway with his beginning. Egyptian sandwich. All right. Alhamdulillah. Alhamdulillah wa rabbal ameen wa salatu wa salam wa rasoolihi wa sallam wa ala ahlihi wa sahbihi ajma'een. So we are now on just four, alhamdulillah. And we are going into this transition now between Surah Ali Imran and An-Nisa. But I think subhanAllah as we're talking about the adjustment and attitude between how we as believers approach the revelation and how we approach now the community mandate and our notion of success, subhanAllah, all of that is really beautifully highlighted when we go from Surah Ali Imran to Surah An-Nisa.
So I wanted to point to a few parallels between Surah Ali Imran and Surah An-Nisa and some of the things that we've spoken about thus far. And subhanAllah, you'll notice here, Surah Ali Imran, we get the introduction of Isa alaihi salam and we get it in depth. Right. So you had Musa alaihi salam and his community in depth in Al-Baqarah. And now you have Jesus peace be upon him, Isa alaihi salam in depth. And Allah subhanahu wa ta'ala talks about the mission of Isa alaihi salam, how he comes into this world. And Allah subhanahu wa ta'ala also talks about saving Isa alaihi salam. So it's very interesting because Allah saves Isa alaihi salam from crucifixion. Yet Allah subhanahu wa ta'ala talks about the believers at Uhud being martyred. So he did not save them from being harmed on the day of Uhud in terms of a worldly sense. But at the same time, Allah azawajal speaks about both of them, Isa alaihi salam, as a person who is saved from the plot of the disbelievers. And then the believers at Uhud who are martyred, right, even if through the sores of the disbelievers, both of them have succeeded. Right. This notion of success. And it really introduces this notion of shahada, this notion of martyrdom. When you're thinking about the worldview and the things that people look forward to in the hereafter, there's no doubt that the reward of the shaheed is a greater reward than anything that can be encountered for the ordinary believer. And so subhanAllah, while Isa alaihi salam is saved physically because Allah subhanahu wa ta'ala has a purpose for him that is still to be fulfilled on this earth before he receives the full promise of Allah azawajal that has been given to him of the rewards of the hereafter. The believers at Uhud are martyred and they are successful. And Allah subhanahu wa ta'ala speaks about them with the language of success. And Allah azawajal tells us to not say of them that they are dead, rather they are alive and they are enjoying the reward from Allah subhanahu wa ta'ala.
And so you have the notion of shahada. Then another comparison, verses 54 and 55 of Surah Ali Imran. Allah azawajal says, ithqalallahu yaa isa inni mutawaffika warafi'uka ilayya So, O Isa, inni mutawaffika. Now a lot of people translate this into I'm taking your life, but rather I am raising you. warafi'uka ilayya wa mutahhiruka minalladheena kafaru waja'ilulladheena taba'uka fawqa alladheena kafaru ilayawmin qiyama thumma ilayya marji'ukum fa ahkumu baynakum fee ma kuntum feehi takhtalifoon So Allah subhanahu wa ta'ala says to Isa alaihi salam that I am going to raise you to me and save you from the plot of your enemies and purify you from those who disbelieve. And Allah subhanahu wa ta'ala mentions that I will judge between you and the disbelievers and you will return back to me. Remember inna lillahi wa inna alayhi raji'oon has different manifestations here. To Allah we belong and to Allah we return. But look at this comparison, subhanAllah, verses 54 and 55. Allah talks about Isa alaihi salam being raised up and the community after him maintaining themselves in terms of belief with Allah subhanahu wa ta'ala. And Allah azawajal gives us in the same surah, verses 144 and 145 wama muhammadun illa rasool qad khalat min qablihi ar-rusul afa immata aw qutilan qalabtum ala aqabikum waman yanqalibu ala aqibayhi falain yadhurr Allaha shay'a wasayajzillahi shakireen Allah subhanahu wa ta'ala says that Muhammad salallahu alayhi wa sallam was but a messenger. The messengers before him have gone. And if he dies or if he is killed, will you turn back on your heels? And whoever turns back on their heels will not harm Allah subhanahu wa ta'ala in any way. And Allah subhanahu wa ta'ala will reward those who are grateful. So it's interesting, subhanAllah, verses 54 and 55, Allah azawajal specifically addresses Isa alaihi salam
and says that I am going to save you and those who remain on your way after you leave will be saved. And then Allah subhanahu wa ta'ala verses 144 and 145 addresses Muhammad salallahu alayhi wa sallam to say that you are but a man, you are but a messenger, and you too will one day go. And the community that stays upon your sunnah, upon your path will succeed, and those who go astray will only harm themselves. So it's like this message that's being sent to us, that it's one thing to believe when the Prophet is amongst you. It's another thing to stay to the path of that Prophet after that Prophet has departed from you. Hence this last message, subhanAllah, that I'll mention here, verses 102 to 115. Some of the most powerful injunctions to a community, to the Ummah of Muhammad salallahu alayhi wa sallam, the verses that we hear every single Friday, right? Taqool la haqqa tuqatihi wa la tamutunna illa wa antum muslimun wa athasimu bihablillahi jami'an wa la tafarraqu Allah subhanahu wa ta'ala when he says to stay upon Islam, to live your Islam, to die as Muslims and to not be divided amongst yourselves. And Allah subhanahu wa ta'ala verses 104 to 109 talks about the punishment for those who divided the Muslims or who divide the community of Muhammad salallahu alayhi wa sallam, the way that the communities before were fractured because of the ego and envy of people, because of these satanic impulses that came between them. And finally Allah subhanahu wa ta'ala says, kuntum khayra ummatin ukhrijat dhin nas. You're the best nation that's ever been produced for people. Why? Because ta'bunoon bil ma'rufi wa tanhawna anil munkaw. You enjoy the good and you forbid the evil. You believe in Allah subhanahu wa ta'ala. And Allah azza wa jalla then praises the few righteous from the people of the book that came before. So it goes to show you that your only claim to the Prophet after they leave you
is when you stay to the message that that particular Prophet left with you. And maintaining that spirit of that Prophet and maintaining the message of that Prophet and then not letting the impulses that come between us divide this community of Muhammad salallahu alayhi wa sallam. And of course the Prophet salallahu alayhi wa sallam said that I asked Allah subhanahu wa ta'ala for three things. I asked Allah to protect us from famine, from plague, from an enemy that would devour us. Allah subhanahu wa ta'ala granted the Prophet salallahu alayhi wa sallam those duas that this community will be protected from the evil on the outside. We will never be extinguished or annihilated from anything on the outside. But the third thing, alla yaj'ala ba'sahum baynahum, that their misfortune is not because of things that are between them. Allah azza wa jalla did not grant the Prophet salallahu alayhi wa sallam that dua because we have to clean up our own hearts and clean up our own messes. Allah will protect us from the outside. We have to keep ourselves purified on the inside and not let ego and things come between us that divide us, hence taking away our potential to be that true community of the Prophet salallahu alayhi wa sallam and be that community that the global humanity, the community of this earth needs us to be. So we ask Allah subhanahu wa ta'ala to allow us to abide by the way of our Prophet salallahu alayhi wa sallam and to stay upon his message and manifest the community spirit that the Prophet salallahu alayhi wa sallam left us with when he left this earth and then join us with him salallahu alayhi wa sallam. Allahumma ameen. InshaAllah ta'ala pass it to Sheikh Abdullah. Jazakumullah khayran. Bismillah wa salatu wa salam wa ala rasoolillahi wa ala alihi wa sahbihi wa man wala amma ba'ad. When speaking about the spirit of the Prophet salallahu alayhi wa sallam and the community, we know as he mentioned in the beautiful verse that Allah subhanahu wa ta'ala mentioned, and hold firm to the rope of Allah and do not separate. So holding firm to the rope of Allah, it shows that there may be times where we may be tested individually and collectively.
And there may be those outside of the community that will try to test you individually and collectively. And that's what I want to capitalize on on this verse. In the chapter of Al-Imran, verse number 120, where Allah subhanahu wa ta'ala gives a prelude to the attitude of those that are not looking out for your best interests, i.e. the munafiqun, the hypocrites, and those that don't believe in Allah subhanahu wa ta'ala from the mushrikun of the time of the Prophet salallahu alayhi wa sallam. And in general, we may see that they may have this particular attitude. And this verse serves as an interlude for the Battle of Uhud because we see from verses 121 to around 180, Allah subhanahu wa ta'ala speaks about the Battle of Uhud. Now Allah subhanahu wa ta'ala gives a beautiful interlude when he says here after, Audhu billahi minash shaitanir rajim, Intamsaskum hasanatun tasu'hum, wa intusibukum sayyi'atun yafraahu biha. Allah mentions that a portion of this verse, I'm going to take this verse piece by piece inshallah to hone in on some points. So the first thing Allah subhanahu wa ta'ala talks about them, he says, He says, if good was to touch you, it distresses them. But if evil was to strike you, they rejoice at it. So how many people do we know just in general that when good was to touch you, they don't like it. But if evil was to strike you, they rejoice at it. This was particularly of the mushrikun and of the munafiqun, those that said they were Muslims, but in their heart, they hid disbelief. Because of some ulterior motive that was not beneficial for Muhammad salallahu alaihi wasalam and ultimately the ummah of Islam, the people of Islam, all of us. So when Allah subhanahu wa ta'ala is saying this, what's interesting here is some scholars mentioned the differentiation between touches you and strikes you. Almas wal isaba, intamsaskum wa intusibukum. Some scholars mentioned that those from the munafiqun, particularly the hypocrites, if any good was to even touch you, the smallest amount of good, tasukhum, they do not like it.
And if evil was to befall you, if it was to really harm you, they rejoice at it. And some scholars mentioned that they mentioned these two different verbs just for you to tanbi, to keep your attention in the reality of these people that do not want any good for you. Sahab an-Nazim al-Durra, one of the beautiful tafaseer of the Quran, he mentions a beautiful point. He says here, walamma kana hadhan amru mu'liman dawahum bil-isharati ila al-nasr mashrutan bisharti al-taqwa wa al-sabr. He says, when this situation becomes something that is painful and harmful, dawahum bil-isharati ila al-nasr. He gives them the medicine with that which will help them or the assistance, mashrutan bisharti, with the condition that there is taqwa and there is sabr, which leads us to the next portion of the verse when Allah Subh'anaHu Wa Ta-A'la says, wa-in tasbiru wa taktaqu la yadhurrukum kayduhum shay'aa This is important, which brings our Islamic worldview, the Quranic worldview for us as Muslims, that Allah is teaching us how to deal with, or maybe even cope with the enmity of the potential enemy, with patience and with mindfulness. wa-in tasbiru wa taktaqu in And if you were to be patient and to be mindful, la yadhurrukum kayduhum shay'aa And interesting here, Allah says that their plan and plot against you will not benefit in the slightest. And I say in the slightest because Allah says, shay'an. He uses the indefinite form of the word here to show that any type of plot, any minute plot, will not harm you whatsoever with the condition that you are patient and you are mindful of Allah Subh'anaHu Wa Ta-A'la. And we know there's different types of patience, but particularly I want to capitalize on one of the Battle of Uhud, being that this is an interlude to that.
We know the Battle of Uhud, which was some would consider as a defeat, but it was actually from the Qadr of Allah Subh'anaHu Wa Ta-A'la. The Prophet Sallallahu Alaihi Wasallam was patient. The Prophet Sallallahu Alaihi Wasallam told the archers to be patient when he told 50 archers to go on the mountaintop of what's called Jabal Ar-Rumah, this mountain, and he said, do not come down from this mountain. Now, this was a strategy of battle that the mushrikun were going to come in somewhat of an enclosed area, which was the Mount Uhud, and he told them to go on this mountain. And he said, do not come down, even if you see our bodies being eaten by birds. Do not come down. To be patient. But then when they saw that the Muslims were becoming victorious, and they started to gather the spoils of war, 40 of them decided to come down. They came down, and when they came down to gather the spoils of war, one of the individuals, Khalid Mualid, who was a mushrik at that time, we say radiAllahu anhu, he came around the back, and he was able to take the remaining 10, and thus it changed the course of the battle. To be patient, but that lack of patience is what took place, which led to what scholars would say a defeat in this battle of Uhud. But the Prophet Sallallahu Alaihi Wasallam, there's something very interesting that is in Musnad of Imam Ahmad, that the Prophet Sallallahu Alaihi Wasallam, when this took place, that was Haditha Muslimah of Imam Ahmad, by Rifa'at ibn Rafi' when he said, after the mushrikun left, when they left and the battle was over, the Prophet Sallallahu Alaihi Wasallam says something so beautiful. The Prophet Sallallahu Alaihi Wasallam, he said to his companions, istawu hatta utnia ala rabbihi He said, line up so that I can praise my Lord. And he makes a long dua, and a long praise of Allah Subhanahu wa ta'ala. tattaqoo, to prepare. As some of the scholars mentioned that it is sabr and it is hadhar, or it is sabr, it is patience, and it is being aware or prepared.
So in a situation to where someone does not want good for you, or we see from the munafiqun and the mushrikun, that didn't want good for the Prophet Sallallahu Alaihi Wasallam and Islam, it's important to remain patient and important to be mindful of Allah Subhanahu wa ta'ala in everything that you do. And Allah Subhanahu wa ta'ala concludes the verse by saying, innallaha bima ya'manoona muhyyito that Allah Subhanahu wa ta'ala is all encompassing of what they do. He has all knowledge of what they, the munafiqun and the mushrikun do. What your responsibility is, is to be patient with his predestination, and from what takes place in the past and what is in the present, and to prepare yourself with the mindfulness of God in what you do in the current and in the future. May Allah Subhanahu wa ta'ala make us of those that are the sabireen and the muttaqeen, of those that are patient and those that act in a mindful way. innahu waliyyu thalika. BarakAllahu feekum. JazakAllah khair, Sheikh Abdullah. Sheikh Yancey, if you would like to add something. BarakAllahu feekum. Bismillah walhamdulillah wa salatu wassalamu ala rasoolillahi wa ala alihi wa sahbihi wa man wala wa ba'ad. MashaAllah both Sheikh Omar and Sheikh Abdullah have shared very beautiful points that I definitely think we should spend time reflecting upon. One of the dimensions that I wanted to highlight with regards to Surah Ali Imran is how Allah Subhanahu wa ta'ala is really structuring the frame for the how-to in terms of remaining steadfast upon this haqq, upon this truth that Allah Subhanahu wa ta'ala outlined for us from the beginning of the Qur'an until now. And Surah Ali Imran tells us about a lot of the potential pitfalls that previous nations have fallen into and where we may, as Muslimin followers of the Messenger Muhammad Sallallahu Alaihi Wasallam, ourselves fall into. And both Sheikh Abdullah and Sheikh Omar both spoke about the ayah wa'atasimu bihablillahi jami'a, hold on to the rope of Allah. This is a very powerful inference here.
Allah's always emphasizing the importance of being together. wa la tanaza'u fatafshalu watathabarihuukum Don't fight with each other. Don't have so much in fighting. fatafshalu so that you may fail. watathabarihuukum And then your power and your influence is gone. So there's this, from a methodological standpoint, Allah Subh'anaHu Wa Ta-A'la is commanding us and imploring us to stay together. Now, staying together is obviously not an easy enterprise. We will come at our lives, our lifestyles, our approaches, our religiosity in various ways, and it can be at times, you know, very tense and tenuous. But there's no doubt that we have a North Star. We have our Quran, we have our Sunnah, we have our ulama, we have our mashayikh, we have our fuqaha, we have a very rich tradition of Islamic scholarship. Fas'alu ahla dhikri im kuntum la ta'lamun Ask the people of knowledge if you do not know. And so we always have to kind of place that at the helm of our religious identities. But when it comes now into the machinations of it, there's no doubt that we're going to find conflict and we're going to disagree. And in the Battle of Uhud, we have a very profound moment where you have companions deliberately disobeying the Messenger ﷺ after he told them not to come down from the mountain as Shihabullah taught us. And they did for whatever reason. And there was a type of infighting or a disagreement that had transpired between companions. You were telling them, don't get off the mountain. And others saying, no, the battle's over, whatever, we should get down and see what we can take. Now, very profoundly, Allah ﷻ reveals this verse in Surah Al-Imran towards the end where he says, Fabima rahmatin minallahi lintalahum It is only by the grace of Allah that you were gentle and kind with them.
Now, what is this verse being revealed in the context of what transpired in Uhud and what transpired in Uhud was no small disagreement. This was a big deal. This was disobedience. This led to the loss of over 70 companions martyred. The Messenger ﷺ himself was bloodied and bruised and beaten mercilessly. So Allah is saying to the Prophet in this context, Fabima rahmatin minallahi lintalahum walaw kunta fadhan ghaleeda alqalbi lanfadhu man hawlik It is by Allah's grace that you were gentle with them. You were layin with them. walaw kunta fadhan ghaleeda alqalbi lanfadhu man hawlik If you were harsh and hard-hearted, they would have fled from you. fa'afu anhum So pardon them. We're in the month of al-'afu. Allahumma a'afu anna ya Rabb. Pardon them. wa-istaghfir lahum And seek forgiveness for them. wa-shawwirhum fil-amr And take their opinions on the matters moving forward. i.e. do not excommunicate, do not exile people just because they may have made a mistake or they're still upon the haq, they're still upon the sunnah, they're still upon the way of Muhammad, they're still upon the reality of la ilaha illallah Muhammad Rasulullah even though their mistake is so egregious. And so this is a verse that comes to give us an essential philosophical underpinning for how we have to think about one another. Is that yeah, we're going to have disagreements. kuntum khayra ummatin ukhrijat nas ta'muruna bil ma'ruf You are the best of nations i.e. with the condition that you uphold virtue, wa tanhawna anil munkar And you prohibit that which is evil. So that you establish those demarcations, those theological fault lines. Yes, this is what Islam is. This is what disbelief is. This is what it means to be a Muslim. This is how you pray.
Yeah, we establish those realities. But in that space as Muslimin, we have to be mindful that there is a way in which we can maintain harmony. But there's also a mechanism to deal with moments of disagreement and even vehement disagreement. And it should not lead to fashal wa ikhtilaf. It should not lead to failure and differentiate and a division between us that makes us ultimately all lose at the end of the day. So here Allah is saying it's by Allah's mercy that you were gentle. ma kanal al-linoo fee shayyin illa zana wa ma nuziAAa min shayyin illa shana Being gentle and kind, whenever it is something, it beautifies it. And when it's stripped from something, it makes it ugly. That is the way of our Messenger ﷺ. You know, kana layyin, he was gentle, even if he established the truth, he did it in a manner that won over the hearts. That made it that people would not flee from him. Prophet ﷺ was not some belligerent, aggressive hammer, hammering down ideas on people's heads. No, he embraced the fullness of the human condition, the good of it and the bad of it and brought them to that truth. Now you have to understand that, you know, this surah is taking us into surah an-Nisa and surah an-Nisa is a whole chapter that's giving us detailed indications and teachings about how we're supposed to manage our relationships, how we're supposed to think about family and marriage and divorce and taking care of orphans and how we deal with inheritance. So it's, you know, the project of maintaining social harmony within families, we know it today as families, it's very challenging.
But Allah's giving us the guidelines, but he also gave us the principles to help us to manage, especially when times become challenging between family members, between community members, between loved ones, husbands and wives, matters of divorce, etc. Now I'll close with this inshallah. At the end of surah Ali Imran, there's this profound spiritual crescendo where Allah Subhanahu wa ta'ala says, Inna fee khalqis samawati wal ardi khtila fil layli wal nahar la ayati li uleel albab al-ladheena yathkuroona Allaha qiyaman wa qu'udan wa ala junubihim wa itafakkaroona fee khalqis samawati wal ardi Rabbana ma khalaqta hatha batiman subhanaka faqinaa athab al-nar You know, Allah Subhanahu wa ta'ala in these verses are saying that verily in the creation of the heavens and the earth and the alternation of the night and day are signs for the people with their innermost hearts, those who remember Allah, standing and sitting and on their sides and they think and they contemplate about the creations of the heavens and the earth and say, Ya Allah, you surely, subhanak, glorified be you, you did not create this haphazardly. So save us, Ya Allah, from the pains of hellfire. The Prophet ﷺ, when this verse was revealed, Sayyidina Bilal came to wake him up as he would take permission to make adhan and he saw the Prophet ﷺ crying. He said, Mayu kika ya Rasulullah, what makes you cry, Ya Rasulullah? He said, kaifa la abki wa qad unzila alayya allayla And he recited these verses, how should I not cry? And tonight these verses were revealed upon me. And then he recited the verses and then he said, wa wailun li man qara'aha wa lam yatafakkar fiyah And woe to the one who reads it and does not contemplate. You know, if I can place some conjecture here, I would say that Allah Subhanahu wa ta'ala, as he's giving us the detailed orientation of how to live and be careful of these categories and beware of these pitfalls and here are the principles and here are the values. Here's your worldview. I think there's this crescendo. Allah Subhanahu wa ta'ala says, and don't forget this is all about me.
So remember me all the time, because sometimes we can get into the details of our religious discourse, our family issues, and we get lost. We get super myopic and we get lost. But this ayah, it kind of paints this far wider, more profound picture. Think about the creations of the heavens and the earth. Remember Allah in all states, wherever you are, however you are standing, sitting on your side, remember Allah. Tafakkar, think, don't lose the plot because it's always going to be about Allah. Lillahi al awwalu wal akhir. Allah is al awwalu wal akhir. You know, he is the beginning and he is the last. We ask Allah Subhanahu wa ta'ala to beautify us with the sacred chapter, Surah Ali'Imran, Surah Nisa. BarakAllahu feekum. Wa la ilaha illa Allah wa ma'a asirina Muhammad. I think, SubhanAllah, the idea here that even as we're in Ramadan now, right, and there's this temporary connection to Allah, don't forget, we always remind people at the end of Ramadan, you're worshipping the Lord of Ramadan, not Ramadan. It's easier said than done, right? So when Umar radiAllahu anhu heard the verse that we mentioned, Surah Ali'Imran, about the death of the Prophet SallAllahu Alaihi Wasallam, when he heard it, when the Prophet SallAllahu Alaihi Wasallam actually died, it was like he said, it was the first time I heard it. That's how it felt like. It's different when it actually hits you. And I think that that's where that connection to Allah Subhanahu wa ta'ala, bihablillah, individually and collectively, and the rope of Allah is the Quran. That if you're holding on to the Quran, always and connecting deeply to Allah Subhanahu wa ta'ala, through his word, I mean, it's not that the changes around you are not going to rock you in certain ways. But they certainly won't uproot all that's been nourished the faith in your heart, bihadlina ta'ala. And that's the goal.
Any final thoughts, Shaykh Abdullah, Shaykh Yasser, before we sign off? Oh no, mashAllah. Very nice points, really nice points, mashAllah. JazakAllah khair. You tell us about Prophetic Living really quick. Prophetic Living, Allah Akbar. InshaAllah you'll have more to come, bihadlina ta'ala. Prophetic Living is an initiative that we have started in New Jersey. It's a developmental initiative through community. So it's really bringing individuals together with a lot of intentionality and putting them through a developmental program and we're kind of trying to solve for the problem of, you know, ilm inti'amal, you know, how do you actually live out this prophetic reality, hence prophetic living. We understand it or we hear about it theoretically, but how does it come into an actualized reality on the ground in our lives within our families. So alhamdulillah, you know, we've been, a team of us have been working pretty diligently for a couple of years, inshaAllah, hopefully soon the community will see what we've been working on. JazakAllah khair. JazakAllah khair. We'll see you all tomorrow inshaAllah for Juz 5. Assalamualaikum warahmatullahi wabarakatuh.
Welcome back!
Bookmark content
Download resources easily
Manage your donations
Track your spiritual growth
1 items
1 items
1 items
25 items
50 items
9 items
