Qur'an 30 for 30 | Season 2
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Juz' 5 with Sh. Ibrahim Hindy | Qur'an 30 for 30 Season 2
While many people view Surah al-Nisa’ as a chapter full of legal rulings, juz 5 is actually rich with seerah. Sh. Ibrahim Hindy joins Dr. Omar Suleiman and Sh. Abdullah Oduro to reflect on the stories behind the rulings and the beautiful way in which this chapter instructs the Prophet ﷺ to be just and guides the community to follow his example.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaykum wa rahmatullahi wa barakatuhu everyone. Welcome back to Qur'an 30 for 30. And that's Khadija, she immediately screamed. She was like, I had her cry for the last like 15 minutes and she's like, No, don't forget about me. So welcome from Khadija as well in the background. Welcome back and alhamdulillah we are blessed to have with us Shaykh Ibrahim Hindi today as our guest. Shaykh Ibrahim, how's it going? Alhamdulillah, alhamdulillah. How are you? Alhamdulillah. How are things in Canada? Alhamdulillah, I was just telling Shaykh Abdullah, you know, the weather is great. But then when I translated it for him, it was very cold. So it's great for us, but it's cold for you. Are you having poutine for iftar? Oh, I wish. I think it's going to be pizza and wings. Alhamdulillah. It's good to have you. Shaykh Abdullah, how are you feeling? I'm good, alhamdulillah. I'm good, alhamdulillah. Bismillahir rahmanir rahim. Alhamdulillah, alhamdulillah. So first of all, remind everyone inshaAllah, you can actually go to yaqeeninstitute.org.ramadan I've been telling everyone go to the comments to download the e-books. This is easier inshaAllah. Go to yaqeeninstitute.org.ramadan and you can download the e-books bid'na nahi ta'ala for the first, the summary of the first season of Quran 30 for 30, as well as the du'a book by Shaykh Tahir Wyatt inshaAllah ta'ala. And inshaAllah a reminder to everyone to please continue to contribute to Yaqeen Institute amongst the other righteous causes that you are supporting bid'na nahi by clicking on the donate button inshaAllah and we appreciate that. And please do share the link as well bid'na nahi ta'ala. So this juz of surah an-Nisa, juz 5 is rich with seerah. I mean it's so rich with seerah honestly that there were a few of these instances subhanAllah that I had wanted to actually incorporate in the meeting Muhammad salAllahu alayhi wa sallam series,
but ultimately chose not to because of just time and restrictions and things of that sort. And subhanAllah I think each one of us in fact tonight is going to be touching on some of the seerah elements and focus within surah an-Nisa. So we already touched upon it. We talked about the post-uhud context and we're still within that context of post-uhud except surah an-Nisa now in this part of the surah does go into later chapters of the madani series. So we're not just stuck to the third year after hijrah at this point, but in fact it starts to cover other things. And the theme of it you know as we talked about is building a community on taqwa and that taqwa you know leads us to justice in all of our affairs and that justice in all of our affairs means rendering everything back to the messenger salAllahu alayhi wa sallam. Now it's really interesting about surah an-Nisa and I'm going to cover just a few of these instances from the seerah is that Allah subhanahu wa ta'ala is giving instructions to the prophet salAllahu alayhi wa sallam on how to be just in certain scenarios and he's giving instructions to the believing community to refer back to the prophet salAllahu alayhi wa sallam and to follow his example of justice and then go back to him for justice. So again the theme is Allah giving the prophet salAllahu alayhi wa sallam instructions on justice, how to be just. Us by extension of that especially when we find ourselves in a position of authority and that instruction to the community that if you have taqwa you will render everything back. If you have piety you will render everything back to the prophet salAllahu alayhi wa sallam to do justice by you in all of your affairs. So I'm going to go through a few of these instances. First and foremost subhanAllah we start off with verse 105 Inna anzalna ilayka alkitaba bilhaq li tahkuma bayna an-nasi bima araka Allah wa la takun lilkhainina khaseema That O messenger of Allah salAllahu alayhi wa sallam we have revealed to you this book with the truth
so that you may judge between the people in accordance with what Allah has shown to you. So do not become an advocate for the dishonest. I'm going to say that again subhanAllah because it's so powerful how this verse ends wa la takun lilkhainina khaseema This book was sent to you in truth so that you may judge between the people in accordance with what Allah has shown to you O messenger of Allah So do not become an advocate on behalf of the dishonest. And then Allah subhanAllah ta'ala tells us a few verses later because everything within the sequence of verses is referring to the same incident. Allah subhanAllah ta'ala says walaw la fadlullahi alayka So this is now up to 113 walaw la fadlullahi alayka warahmatuhu lahamma ta'ifatun minhum an yudhlluk And had it not been for Allah's favor and mercy upon you a party amongst them, a group amongst them would have plotted to mislead you O messenger of Allah meaning they would have tried to mislead you to false judgments but at the end of the day wama yudhlluna illa anfusahum that they do not misguide except for themselves and they could not have harmed you in any way So what is this incident referring to? And I'll paraphrase the incident and I know that Shaykh Ibrahim inshaAllah ta'ala is going to touch up on it as well Basically you have again a community now where you have not just Muslims in Medina but you have Jewish tribes, you have the hypocrites, you have all of these different people and they are now under the authority of the messenger of Allah Sallallahu Alaihi Wasallam as he is constructing this community And this incident refers to a man by the name of Tua'ma who was a Muslim and just listen to it subhanAllah, it's really, it gives you a lot of insight into how the Prophet Sallallahu Alaihi Wasallam is having things presented to him
Tua'ma was a Muslim but he stole a shield from one of his brothers from the Ansar So a Muslim steals a shield from another Muslim, okay? Now how does this become convoluted? What he does is after he steals that shield he hides it in the house of one of his Jewish friends so that just in case he gets caught he can actually put all the blame on the Jewish man and because he's a Muslim and he's a Jew and he can present this to the Prophet Sallallahu Alaihi Wasallam in the case of him getting caught that it was the Jewish man who stole the shield and not him, the Muslim, stealing from his brother Muslim they thought they could have misled the Prophet Sallallahu Alaihi Wasallam to make a judgment in the favor or in the favor of Tua'ma by not persecuting Tua'ma or prosecuting Tua'ma but instead putting the blame on the Jewish man Now obviously Allah Subhanahu Wa Ta'ala protected the messenger of Allah Sallallahu Alaihi Wasallam so the plot was unveiled to the Prophet Sallallahu Alaihi Wasallam that Tua'ma had stolen from his brother Muslim from the Ansar and he hid that armor with the Jewish man who after it was caught with him that Jewish man unknowingly was going to be persecuted or prosecuted rather even though he was an innocent man and Allah Subhanahu Wa Ta'ala revealed that SubhanAllah the justice of the Prophet Sallallahu Alaihi Wasallam that the Prophet Sallallahu Alaihi Wasallam judged in accordance with justice so the Prophet Sallallahu Alaihi Wasallam freed the Jewish man from responsibility because he was unaware and he was innocent and this plot was against him rather than him plotting and the Prophet Sallallahu Alaihi Wasallam instead prosecuted Tua'ma himself who was the guilty party in this regard
so Allah Subhanahu Wa Ta'ala goes on to say that they would have, you know, had it not been for the favor of Allah Subhanahu Wa Ta'ala upon you they would have been able to guide you to false judgment meaning misguide you or lead you astray to where you would make a false judgment but Allah Subhanahu Wa Ta'ala protected the messenger of Allah Sallallahu Alaihi Wasallam and just like Allah Subhanahu Wa Ta'ala says about the hypocrites in the earlier surahs in Al Baqarah and in Ali Imran Wa ma yakhda'una illa anfusahum they only deceive themselves with their plots here Allah Subhanahu Wa Ta'ala says they only mislead themselves and they only harm themselves and Allah Subhanahu Wa Ta'ala has revealed this book to the Prophet Sallallahu Alaihi Wasallam and taught him Ma lam takun ta'lam wa kana faddullahi alayka hadheema Allah revealed to you O messenger of Allah Sallallahu Alaihi Wasallam the book and the wisdom and he taught you that which you knew not and indeed the favor of Allah upon you is great O messenger of Allah Sallallahu Alaihi Wasallam and you know what this speaks about next is you know this punishment towards those people, towards this man so if you go then to verse 115 where Allah Subhanahu Wa Ta'ala mentions wa man yushaqiq al rasoola min ba'di ma tabayyana lahul huda wa yattabi' ghayra sabeelil mu'mineen nuwallihi ma tawalla wa nuslihi jahannama wasa'at maseera that as for him who sets himself against the messenger of Allah Sallallahu Alaihi Wasallam this is verse 115 and follows a path other than that of the believers even after true guidance had become clear to him we will let him go the way that he has turned to and he will be cast into hellfire verily an evil destination who is Allah speaking about here? Tawma once again SubhanAllah look what he did this man after he plotted against his Ansari brother
and then sought to put the blame on the Jew and sought to mislead the Prophet Sallallahu Alaihi Wasallam in judgment and that plot was unveiled what did he do? he went to Mecca and he joined the enemies of Islam to fight against the Prophet Sallallahu Alaihi Wasallam because he was so angry that his plot failed so think about SubhanAllah how miserable of a situation that is so Allah Subhanahu Wa Ta'ala is warning him and people like him in verse 115 in verse 143 I'm sorry you go forward in verse 135 one of the most famous verses about justice ayyuha allatheena aamanoo koonoo qawwameena bilqist shuhadaa lillah walaw alaa anfusikum awilwalideen awilakrabeen Allah Subhanahu Wa Ta'ala says oh believers be upholders of justice and bearers of witness to the truth for the sake of Allah even if it may be against yourselves or against your parents or your kinsmen or the rich if it is a person who is ghani or faqir a person who is rich a person who is poor verily Allah Subhanahu Wa Ta'ala is more concerned with their well-being than you are so do not let your desires sway you away from justice so this is a very beautiful verse which I know the mashayikh are going to be talking about and SubhanAllah look how beautiful the example of the Prophet Sallallahu Alaihi Wasallam is in this regard in upholding justice finally one of my favorite stories of the seerah is actually here in verse 43 so it's not about justice but go back to verse 43 in Surat An-Nisa and it's the verse of tayammum and the verse of tayammum has a story behind it tayammum being what we do in the case of not having water how we purify ourselves when we don't have water Aisha radiAllahu ta'ala anha she says that we had went out with the messenger of Allah Sallallahu Alaihi Wasallam on one of his journeys until we reached Al-Baidah or Dhat al-Jaysh and she said one of my necklaces and it was a black beaded necklace was lost
and Aisha radiAllahu ta'ala anha was crying over her necklace being lost it wasn't that it was an expensive necklace but it was precious to her and when she told the Prophet Sallallahu Alaihi Wasallam they're in the midst of a journey of an expedition right think about the importance of this expedition but when she told the Prophet Sallallahu Alaihi Wasallam what happened the Prophet Sallallahu Alaihi Wasallam held up the entire army to look for that necklace and told the sahaba to go looking for that necklace and everyone starts to look everywhere for this black beaded necklace of Aisha radiAllahu ta'ala anha and then what happens? they run out of water and so when they run out of water the people are upset but they can't tell the Prophet Sallallahu Alaihi Wasallam how upset they are so who do they go to? they go to Abu Bakr radiAllahu ta'ala anhu because Abu Bakr is the father of Aisha radiAllahu anha and they're complaining they're saying Ala tara ma sana'at Aisha do you see what Aisha has done to us? she made the messenger of Allah Sallallahu Alaihi Wasallam stop so that we have no more water we have no access to water so Abu Bakr is getting the heat of the Muslims that are upset now because they don't have enough water to make wudu' with they're running out of water to drink but really it's the part of the fact that their water source is becoming so limited now that they're going to have to choose between wudu' and drinking water so Abu Bakr radiAllahu ta'ala anhu he comes to Aisha radiAllahu ta'ala anha and she gives the image she says Rasulullah Sallallahu Alaihi Wasallam was sleeping with his head on my thigh so Abu Bakr radiAllahu anhu is trying to admonish his daughter Aisha and the Prophet Sallallahu Alaihi Wasallam is sleeping on her thigh SubhanAllah and he's saying to Aisha radiAllahu anha habasti Rasulullah Sallallahu Alaihi Wasallam wa an-naas you detained the messenger of Allah and the people and we're running out of water and he was so upset with Aisha radiAllahu anha he's putting his finger into her other thigh driving his finger into her other thigh out of being upset like what are you doing to us because of your necklace
the Prophet Sallallahu Alaihi Wasallam held up the entire army and we're running out of water and then after that Allah SubhanAllah ta'ala revealed this verse the verse of tayammum and SubhanAllah which gave the permission for the Muslims to be able to find an excuse when they don't have water to still purify themselves so as that verse came down everyone performed tayammum and the narrative shifted instead of them being upset with Abu Bakr radiAllahu ta'ala anhu they said maa hiya bi awwali barakatikum yaa ala Abu Bakr this is not the first baraka, the first blessing that came from you O family of Abu Bakr and so they got the excuse as Muslims now we have the blessing of tayammum that was given to us from this incident and then Aisha radiAllahu ta'ala anha says the camel that I was riding on got up from its place and the necklace was actually under her own camel radiAllahu ta'ala anha SubhanAllah so this incident is a beautiful incident from the seerah as you come across verse 43 of an-nisa and what does it show us by the way? refer your matters to the Prophet of Allah Sallallahu Alaihi Wasallam and look at the blessings that come to the community when they refer back to the Prophet Sallallahu Alaihi Wasallam a blessing for the family of Abu Bakr a blessing for Aisha radiAllahu anha and a blessing for the entire ummah wallahu ta'ala a'lam fadlur shaykh Ibrahim, shaykh Abdullah any reflections you share on that? I know shaykh Ibrahim you're going to talk about the incident of tu'ma with some detail later on inshAllah but any immediate reflections inshAllah? SubhanAllah, it's a beautiful story and Allah subhanahu wa ta'ala also mentions in surah an-nisa advice to people who are with their wives and how to treat the wife with excellence wa'ashidu anha bil ma'ruf, live with them honorably and subhanAllah it kind of comes into the story a little bit where the Prophet Sallallahu Alaihi Wasallam like any husband sometimes might be a little bit irritated with their wife but Allah subhanahu wa ta'ala sends these verses
and changes the whole story subhanAllah and it's just an interesting thought to have that to have this beautiful treatment towards our family and something that comes through that story No, inshAllah, subhanAllah you mentioned a lot but one thing that I love about surah an-nisa and particularly the two stories that you brought primarily the story of tu'ma and the story of Aisha radhiAllahu anha, radhiAllahu anha is the human side of the sahaba and it sounds like an oxymoron the human side of the sahaba, yes they were human beings because I don't know about you but when I was young we used to read those books that had the gold spine on them I think it was like Winnie the Pooh and all these like fairy tales, right? sometimes we read so much of the companions that we hear about them or the way that it's explained because of certain words we use or certain cultural nuances you know especially our youth, you know the sahaba are far-fetched they're not real it wasn't something that was real we think of them as some make-believe person or people but what made them sahaba was the trials that they went through I mean when you hear the story of tu'ma it immediately reminds me of the different personalities that take place in any locality you know you think of all the companions were all mashAllah they never made mistakes but they were companions because of what they did after their mistakes with Allah and with each other, ultimately with Allah so you see the reaction of tu'ma and how he was upset and how he went to the other side I've seen that with people we've all seen it so it just humanizes the companions when you hear these stories and that's why I highly implore all of the ummah mashAllah to read the hadith and the seerah of the prophet salAllahu alayhi wa sallam because it really humanizes the companions and the prophet salAllahu alayhi wa sallam therefore we don't worship him
but he has been given the revelation thus making him the best of creation and then also the other beautiful aspect that I see is you know when you said wa ma yushaqika rasool speaking about tu'ma as well I remember when we were studying in usool al fiqh the science of fiqh and the origins of fiqh the methodological approaches that scholars use to derive rulings this was a major proof if not the number one proof that is used in regards to consensus which is called ijma' which is a binding ruling in Islam to show that you know whenever scholars have a binding opinion it's impermissible to go against that opinion and there scholars may have some differences in understanding particularly that but in any case generically speaking this was one of the strongest proofs that scholars use to establish the strength of ijma' as a proof so that's something that is beautiful but on the human side what I want to talk about today inshaAllah ta'ala is verse number 35 because when we talk about us as human beings we as human beings we have our mistakes we have our shortcomings hence we have the name al-ghafoor, al-ghafar, al-afoo all of these names that exemplify forgiveness and pardoning from Allah subhanahu wa ta'ala and that's because we make mistakes we know the hadith of the Prophet salallahu alayhi wa sallam regarding that but this is particularly talking about that individual that knows your mistakes only that person and Allah subhanahu wa ta'ala that is your wife or your husband the Prophet salallahu alayhi wa sallam he said khairukum khairukum li ahli wa ana khairukum li ahli he said the best of you are those who are best to his families and I am the best to my family I'll never forget one of my mashaikh in Medina he said because this hadith is so beautiful and great is because no one will know you like your husband and no one will know you like your wife so Allah touches on many different aspects in this surah
regarding the women and regarding how men should treat women and women should treat men what are the adab, ash-shari'ah what are the Islamic manners in regards to their rights and responsibilities because as we always say someone's right is someone else's responsibility so Allah subhanahu wa ta'ala says in this beautiful verse concluding some of the approaches that the husband takes with the wife if there is some difference between them he brings a final solution and he says wa in khiftum shiqaqa baynihima fabAAatuhu hakaman min ahlihi wa hakaman min ahliha in yureeda islahi yuwafiqillahu baynahuma inna Allaha kana AAaleeman khabiran so Allah subhanahu wa ta'ala firstly says if you were to fear a complete breakup if you were to fear that they would break up wa in khiftum, in khawf, shiqaqa baynihima, shiqaqa comes from shaq and shaq is like a literally a crack right so we say if you were to fear that they were to break up baynihima between them two fabAAatuhu hakaman min ahlihi wa hakaman min ahliha in yureeda islahi so here he says if you were to fear that they were to have they were to break up this married couple and he's speaking to the ummah some scholars say and some scholars say the knowledgeable people in that locality if you all khiftum antum if you all were to fear that there would be some difference between them two then look for an arbiter from her side and an arbiter from his side ahliha from her family and his family in other words when you see that these the husband and wife are having problems and you know someone that may be in their family that is the wise man or the wise man in the in the husband's family as well then you should call them to to serve as arbiters to bring reconciliation but this is what's important
Allah says hakaman and hakaman is a very particular as every word in the Quran every letter is purposeful so when he says hakaman it is more specific more specific than a hakam even because the hakaman is the one that has wisdom and the one that understands ahwaal as shahs the one that understands the situation of this woman that is complaining about her husband the older uncle her father's older brother her grandfather her you know her great grandfather knows her because he is just because she is just like his wife or his his his other niece or nephew so he knows her personality he knows those particularities about her that the husband knows but no one else really understands it because he's seen her since she was little so this is something that is very important also he has to have general knowledge of the religion and what's most important which coincides with the theme he has to be just he cannot have a bias that is not easy and that is why it's very important to understand when Allah uses this word hakam choosing one from her family and choosing one from his family he has to look beyond the emotions of the woman and get to the facts and see what really took place and fear Allah subhana wa ta'ala and whatever he decides as well as the husband's side of the family he has to look at the facts and not look at the emotions of the man or the benevolence of the man at times and use the fear of Allah subhana wa ta'ala to drive him and to serve as his guide in this situation because these two whatever they say can be a means to separate them and also separate the children so it's very important that when Allah subhana wa ta'ala says look for a hakam on this side on her side and on his side but
with the condition in you read that it's not hun if they want reconciliation why this is interesting here because some scholars say who is they is it the wife and the husband or is it the two arbiters many scholars say it's the two arbiters because they are the ones at the time that may not want this chic off or there may not have the differences you know the husband and wife they still mean may be very upset so the hakam comes in with a level head with with Dean with religion with fear of a loss from a dollar trying his best not to be biased he is the one that these two want reconciliation when we look at the life of whom Salama Ravi Allah I know or the Allah one her what happened when her husband fled to on the outskirts of Medina because the two struck the two tribes had problems with each other so when you see that your niece your granddaughter your daughter maybe even is crying and she's coming to you and then they ask you to judge because you're probably the no the no one of the Jama of the of the of the community of the of your your tribe or whatever the case may be you have to have a level head and not like the emotions take over so when you look at the hakam on the other side the arbiter on her husband's side hurt his uncle his father whoever you have to sit down at the table with him and look for and have the intention to reconcile between the two upon the key tab of Allah upon the book of Allah and the message of Allah so Allah listen ultimately and that's why it's so important that when we see people such as convert girls get married to people that may not be or vice versa or people from two different cultures it's very important to understand the cultural and I don't want to say baggage I want to say cultural background because it's the right of the people of that culture to be understood as well as for you
to understand what you're getting into that's why I highly advise pre-marital counseling for those that plan to get married and this verse is so profound in articulating that because you don't want it to reach to the sheikh you don't want it to reach to the differences so here he says with the condition if they have the niya the intention so when you come to the table you should have the intention of bringing these two back together again especially if there's children then Allah subhanahu wa ta'ala says with that condition in you read that is that you what's the illa who bane huma Allah will bring those two together and that's what the scholars missing you know when they talk about in the malama Lubin yet your intention is paramount to what Allah subhanahu wa ta'ala what he will choose and what he will decide it's very very important you know lost for dollar ends off the verse as we mentioned before we mentioned numerous times that when we look at the names of Allah subhanahu wa ta'ala at the end of the verse tie it to the context of the verse so here he says you are fit in la who bane huma in the la canna alima kabira barely Allah subhanahu wa ta'ala is canna was so for you cool what will them get them and you're cool he will always be when he uses candidates to show modality he will always be the all knowledgeable and the well acquainted and the all knowledgeable is knowledge of what was what is what will be and what hasn't been if it was to be how it would be some scholars add on but then he says after this well acquainted and the Kabir between the difference between a la alim and a Kabir as they say a little soos bad al-amum orders the specification but after the generality the Kabir is the one that knows the ball out in what the pot equal a shot he's the one that knows all the hidden things all the my new shade why is this important in this context because he knows Oh uncle Oh grandfather or judge or a man that has taken the position of the Hakam he knows your intention behind this he knows what you really
want did you really want reconciliation or did you want a high position or did you want money or did you want some type of bias to come your way this verse of panel a is so important for all of us that our fathers that all of us as human beings because we have a father we have a mother we may know someone that's divorced and didn't have the Hakam didn't have the arbiter because they didn't know their rights we may know someone that took advantage of a situation because they wanted their son back with them they wanted their daughter back with them so it's very important that we look at this verse chapter 4 verse 35 and looking at the importance of wanting to keep him but Dean the preservation of the religion and the preservation of the lineage to the best of our ability if it leads to fearing Allah subhanahu wa ta'ala and that will bring the Taufiq inshallah was that the luckiest I'm the one that was that was beautiful very very very real with a lot that's happening right now I mean Allah guide us to justice for the sake of time I'm gonna save my comments inshallah sheikh Ibrahim to hold them you know like sheikh Abdullah was just mentioning this surah subhanAllah there's so much power in it and there are so many rulings to do with women and families and relationships and husbands and wives and how to handle those issues and you know subhanAllah when people are looking at some of the larger surahs in the Quran whether it's with the Baqara or Ali Imran or Alisa or Albaida they see all these rulings right all these verses of rulings and sometimes they get intimidated by them but when you look at the theme behind the surah and like sheikh Omar mentioned in the beginning this surah basically every verse every other verse is about justice when you start to read this surah and the rulings and everything that's coming in this surah through that framework of Islamic justice you start to understand how you know powerful this surah really is and right from the beginning you
get all these rulings about the orphans and about women in marriages so right from the beginning Allah subhanahu wa ta'ala says give the orphans their wealth and he talks about the guardianship over orphans and how to deal with their wealth and when to give them their wealth and he talks about women and he talks about the rights of women and the mahr that should be paid for them and how men shouldn't force their wives to give them back the gifts or the mahr that they have paid for them all these different rulings are coming and subhanAllah the Prophet ﷺ mentions you know one hadith he said أحرج عليكم حق الضعيفين he stood in front of the people he said I am warning you about the rights of two types of people the orphan and the woman اليتيم والمرأة he said this to the people because in most societies throughout history the orphan is oppressed and the rights are taken away and women are often oppressed and the rights are taken away and so this surah starts to go through these issues by talking about and bringing different rulings about these two categories of people and it doesn't stop there there's other categories of people which are also mentioned in this surah which is incredibly powerful for us to think about when we think about injustice and our responsibility as Muslims to bring justice in our society so some set of verses that arrive in this surah Allah ﷻ says الذين يبخرون ويأمرون الناس بالبخر Allah ﷻ talks about the people who are stingy and they encourage other people to be stingy as well so not only are they not giving for the sake of Allah ﷻ they are encouraging others not to give for the sake of Allah ﷻ those who are stingy and they encourage others to be stingy ويكتمون ما آتاهم الله من فضل and they are concealing that which Allah has given them out of his bounty وَاعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُحِينًا we've prepared a punishment humiliating punishment for the disbelievers so Allah ﷻ starts to talk about people who are stingy when it comes to the poor and the needy and not only are
they stingy but they kind of create a framework to justify why they're not giving and unfortunately this type of characteristic exists in many communities if not all communities that there's a type of person who not only do they not want to give but they start coming up with reasons of why not to give to other people or to other causes so they'll be like why are you giving you don't know what this organization is doing with your money like what do you know do you know anything specifically bad about this organization no well why are you saying bad things about them well you don't know right there's that type of person or there's somebody who's homeless and we say hey we should help them and they'll say well why can't they just get a job they're constantly looking for reasons to justify not giving so Allah ﷻ mentions this type of person why does he mention them because this type of person represents an injustice to the poor and to the needy in our societies because Allah ﷻ says وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ they have concealed that which Allah has given them out of his bounty and some of the scholars interpret this to mean that look your money where did you get your money from Allah gave it to you right your money is actually the thing that Allah ﷻ gave to you and therefore the poor and the needy have a right even over our money and the next verse Allah ﷻ talks about another type of person وَالَّذِينَ يُنفِعُونَ أَمْوَالَهُمْ those who give their money so the first verse is criticizing the people who are stingy and don't give money the second verse is criticizing those who do give money why they give their money رِعَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِاليَوْمِ الْآخِرِ they give their money for what reason why do they give money to the poor رِعَاءَ النَّاسِ because they want to show off right they give their money to people because they want to take a selfie with that person and they want to post it on Instagram and that type of giving obviously from a theological perspective it's deeply wrong because our intention needs to be for Allah ﷻ our desire when we do something good it should be seeking the pleasure of Allah ﷻ but also that type of giving when a person is giving for the purpose of showing off it's demeaning to those who are needy
it's demeaning to those who are at a disadvantage and need our support and so Allah ﷻ criticizes the people really who are causing oppression to those who are poor and those who are needy and it creates also an atmosphere where people only want to give if they can show that they're giving and if they can't show off their giving they don't want to give and so it causes injustice and hardship upon those who are needy and those who are who require our support then there's also the discussion over non-Muslims who live amongst Muslims and Sheikh Omar mentioned the story of Tu'amah who steals the shield from another Muslim from a Sahabi and he hides it in the house of a Jewish man and then they come and he denies having stolen it and the Jewish man denies having stolen it and they go to the Prophet ﷺ and all the relatives and the neighbors of Tu'amah go to the Prophet and they try putting pressure on the Prophet ﷺ and in some of the hadith literally they say to the Prophet are you going to defend a kafir, a disbeliever over Tu'amah who's a believer and they put all this pressure on our Prophet ﷺ and subhanAllah when you think about it our Prophet ﷺ would have had every reason to defend Tu'amah because Tu'amah is a Muslim while the person who's accusing him is a non-Muslim Tu'amah has a big family and tribe and people who would support the Prophet ﷺ and the Prophet wants their support and you know the Jewish tribes were causing problems for the Prophet ﷺ at times insulting him at times helping the enemies of the Prophet there was everything in you know the interest of the Prophet ﷺ to defend Tu'amah and yeah Allah reveals these verses in the Qur'an إِنَّ أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحُقِّ لِتَحْكُمَ بَيْنَ الْنَٰسِ بِمَا أَرَوْكَ اللَّهُ وَلَا تَكُنُّ الْخَائِنِينَ خَصِيمًا that Allah ﷻ tells the Prophet indeed we reveal the book to you in truth so that you may judge between the people with what Allah ﷻ has shown you therefore do not be and do not be an advocate for those who are deceitful and Allah ﷻ shows in these verses that the
Jewish man was saying the truth and the man who claimed to be a Muslim who of course became of the Munafiqun Tu'amah was actually the one who was lying and deceitful and this is such a powerful verse in the Qur'an to really show us to you know think about our biases and to you know always defend the truth also we see in this surah the famous story of our Prophet ﷺ where he was sitting with Ibn Mas'ud رضي الله عنه and he said to Ibn Mas'ud recite the Qur'an for me and Ibn Mas'ud said to the Prophet ﷺ should I recite the Qur'an for you when it was revealed upon you and the Prophet ﷺ said but I love to hear it from other than me so Ibn Mas'ud began to recite until he reached a verse in the Qur'an when he reached this verse the Prophet ﷺ said to him hasbuk stop stop what was the verse Ibn Mas'ud recited فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَٰوَلَآئِ شَهِيدًا how will it be when we bring from every nation a witness and we bring you O Muhammad as a witness over these people when Ibn Mas'ud reached this verse the Prophet ﷺ told him stop Ibn Mas'ud looked at the Prophet ﷺ and he found his eyes overflowing with tears and subhanAllah you look at this surah with all these different injunctions of justice and categories of people who are treated with injustice and the injunction to defend them and what do we get in this surah we get the Allah ﷻ telling the Prophet ﷺ about the day of judgment when he will be a witness and realize that the Prophet ﷺ will be brought as a witness on the day of judgment either for us or against us if we are people of justice and if we are people whose our rights have been taken away the Prophet ﷺ will stand as a witness for us and if we are people who are unjust to others taking away the rights of others the Prophet ﷺ will stand witness against us on the day of judgment subhanAllah such a powerful statement and the Prophet ﷺ weeping thinking about the greatness of that day of judgment and we see also in this surah Allah ﷻ talking about justice and Allah ﷻ saying in this
surah Allah ﷻ does not cause injustice even as much as an Adam's weight Allah ﷻ does not do any injustice to us whatsoever and if you were to do any good Allah ﷻ will multiply your good deed and He will give you from Himself a great reward subhanAllah any small good that we do Allah ﷻ will multiply the reward for us and Allah ﷻ gives us things we don't deserve to begin with and Allah ﷻ causes no injustice and does no injustice upon us whatsoever and finally in this surah is the injunction for all of us to be witnesses for Allah ﷻ يَا أَيُّهُ الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِصْتِ شُهَدَاءَ لِلَّهِ O you who believe be persistently firm upon justice, witnesses for Allah ﷻ just as the Prophet ﷺ will be brought on the day of judgment as a witness for the sake of Allah ﷻ to witness the truth and justice Allah is telling us to be witnesses of truth and justice and to do that by standing up for the truth and standing on the side of justice no matter who it's for or no matter who it is against this is the way of our Prophet ﷺ may Allah ﷻ make us the people of justice ameen inshaAllah jameen jazakallahu khair Shaykh Abdullah you want to share anything final thought BarakAllahu fikir Shaykh Ibrahim absolutely beautiful No mashaAllah I you know there's a lot I'm afraid to start I understand the sentiment Just one thing Like Surah An-Nisa is looked at as like too technical like ah it's like you know Ali Imran flows with these beautiful stories and I admit like even when you do hif like Surah An-Nisa is like really difficult but it's actually an extremely subhanAllah rich rich rich surah subhanAllah very rich very rich surah inshaAllah I like when you talked about basically how when one wants to be seen giving salafah it's
demeaning to the recipient and sometimes you see that you know and I think that's a huge reminder to a lot of organizations particularly in this month and not to blanket any you know say that okay when we do that it's by it's definitely a PR stunt and we know no but it's just it very important that before you even go out to distribute to the poor it would even if you're individual you know just to check your knee and just make sure you have the right intention that ultimately you're doing this for the sake of Allah subhanahu wa ta'ala and to give from what Allah has given you and yes there is a point where people need to see we're being done and also to encourage others to get involved and a lot of times you know I'm any man receive calls are there any organizations that I'd be able to give this money to her to give this to and if you have a network that's very very helpful so you know hats off to the organizations the nonprofit organizations that really go forth in helping humanity but within that work it's very very important when you press any key or you want to make you know take a picture or anything of that nature. That your intention is right with Allah subhanahu wa ta'ala and that the people feel that you really want to help them and people can feel it you know when you come out and you really want to help them. So I'm really glad you point you touched on that point that's huge that's huge for every individual. JazakAllah khair. Shaykh Ibrahim I mean what I think that narration of Ibn Mas'ud radiAllahu ta'ala reading to the Prophet salAllahu alayhi wa sallam we talk about it to mention the way the Prophet salAllahu alayhi wa sallam was moved by the Quran and how it made him cry but I think the particularity of that verse like that he felt the weight of that alayhi salatu wasalam that he is a witness upon us all so we should feel the weight of being his ummah witnesses upon all other ummah and all of mankind.
So may Allah reward you for that reflection very powerful I really enjoyed tonight's session I enjoy all of them but very special subhanAllah especially when you talk about again a surah that people usually just like us inheritance and laws of marriage and arbitration so much like it's rich and I hope people enjoy their recitation of it more now understanding some of the background of it. So barakAllahu fikum, a reminder to everyone yakeeninstitute.org slash Ramadan you can download the ebooks and you can support our work at the link below or at that link as well barakAllahu fikum salamualikoum wa rahmatullahi wa barakatuh. BarakAllahu fikum salamualikoum wa rahmatullahi wa barakatuh. Last year was about bringing Ramadan to your home when the doors of the masajid were closed this year is specifically about bringing the Prophet Sallallahu Alaihi Wasallam to your home and this is not just something that we seek to do in Ramadan this is something that defines our very mission at Yaqeen. Whether it's talking about the proofs of prophethood or talking about prophetic parenting we recognize that the Prophet Sallallahu Alaihi Wasallam is relevant to us whether it is in our societal affairs our community affairs our family affairs our individual affairs and that is true inside of Ramadan and outside of Ramadan. We hope that you've been enjoying bringing the Prophet Sallallahu Alaihi Wasallam to your heart and to your home this Ramadan InshaAllah Ta'ala whether it was through the videos or through the research publications or through the infographics and we also hope InshaAllah Ta'ala that you will continue to support this prophetic mission. Last year Alhamdulillah Rabra Ameen it was your support in Ramadan that enabled us to do so much for the year after and InshaAllah Ta'ala we have no doubt that bi-idhnillah you will continue to support us InshaAllah Ta'ala so that we can do so much more.
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