Qur'an 30 for 30
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Juz' 5 with Sh. Omar Husain
Sh. Omar Suleiman and Sh. Abdullah Oduro, joined by special guest Sh. Omar Husain, explore gems from the fifth Juz' of the Holy Quran.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Okay, As-salamu alaykum wa rahmatullahi wa barakatuh everyone. I would be honoured to be able to read the shaytan al-jinn. Bismillahir rahmanir rahim. Alhamdulillahi rabbil alameen. Wa ala alwani inna amal dhalimeen. Wa ala alaqeebatu dhulm altaqeen. Allahumma salli wa sallim wa barikun abdika wa rasulika Muhammadin salallahu alayhi wa sallam. Wa ala alihi wa sahbihi wa sallim tasliman kathira. So, a couple of nights ago, we had two Shaykh Abdullahs, and I was crowded. Tonight, we've got, I guess you could say two Shaykh Omar's, though I don't know if one of them is really a Shaykh. By that I mean myself, Shaykh Omar Hussain, not so much. But, Alhamdulillah, we're blessed to have our special guest tonight, Shaykh Omar Hussain inshaAllah ta'ala as well. And we're going to go ahead and get into the next juz. And, SubhanAllah, yesterday we really focused on the end of Surah Ali Imran, and we didn't get into Surah An-Nisa. Now, if you were taking notes yesterday, last night we talked about how the end of Ali Imran was revealed right after the Battle of Ufid. And so it was a lesson to the Prophet salallahu alayhi wa sallam, and to the believers in particular, that Allah Subhanahu wa ta'ala is with you when you do not break the covenant. And when you break the covenant, then even if you seem to have all of the material things that are necessary to succeed, you still will fall short. So Allah Azawajal drawing the distinction between Badr and Ufid with the believers, but Allah Subhanahu wa ta'ala ultimately expressing His forgiveness. A'afallahu anhum, Allah Subhanahu wa ta'ala pardoned those that fled on the Day of Ufid. And Allah Subhanahu wa ta'ala telling the Prophets salallahu alayhi wa sallam also to be lenient, and to pardon them and forgive them, and to move forward as a community, to learn that this was a lesson not meant to break the Ummah of Muhammad salallahu alayhi wa sallam.
This was a lesson to wake the Ummah up, to get its concepts right, so that it could power forward, and could know that if Allah Subhanahu wa ta'ala supports you, Fala ghaliba lakum, Allah Azawajal has His Nasr, His support with you, then who's going to defeat you? And if Allah Subhanahu wa ta'ala is opposed to you, if you find yourself on the other side, then who is going to support you after that? The fourth chapter of the Quran then, Surah An-Nisa, really makes sense in this context, because it was revealed also after Uhud, and if you remember after Uhud, you had the problem of widows and inheritance and orphans. So after Uhud, where you had over 70 of the greatest companions of the Prophet salallahu alayhi wa sallam pass away, you suddenly had a community that was dealing with how to deal with widows after battle, how to deal with inheritance, how to deal with the issues that arose out of that. And so the first 28 verses of Surah An-Nisa deal a lot with that, with the aftermath of the Battle of Uhud, and Allah Azawajal talking about the distribution that takes place after Uhud, and Allah Subhanahu wa ta'ala giving us the very detailed laws of inheritance. And this is also, by the way, the one verse in the Quran about polygamy, that came in the, of course not restricting it to after war, but the context was revealed after the Battle of Uhud, where Allah Subhanahu wa ta'ala gives some guidelines for those that want to marry some of the widows that were made as such after the Battle of Uhud. So we get into Surah An-Nisa, the first verse of Surah An-Nisa, the first verse of the chapter about women, Allah Subhanahu wa ta'ala establishes this idea of equity, this idea of equality, not in roles, but equality in salvation and the pursuit of Allah Subhanahu wa ta'ala. Okay? Ya ayyuha an-nasu taqoo rabbakumu allathee khalaqaakum min nafsin wahidaa wa khalaqa minhaa zawjahaa wa bathaa minhumaa ridhaalan katheeran wanisaa wa taqoo Allah allathee tasa'ilun bihi wal-arhaam inna Allaha kana AAalaykum raqeeba
So the first verse, Allah Subhanahu wa ta'ala establishes that the believing men and the believing women are in this pursuit of Allah Subhanahu wa ta'ala, in this pursuit of His mercy, and they are equal in the sight of Allah Subhanahu wa ta'ala, in their belief, in their salvation, in their pursuit of Allah's good, and in their pursuit of Allah's pleasure. And then we get into some of the other verses that come with that. So you get into just five now, which is verses 24 through 147 of Surah An-Nisa. And this Surah, by the way, is the longest Surah in the Quran after Surah Al-Baqarah in terms of the numbers of words and letters. And so that's why, for example, you'll find that in the Qiyam of the Prophet Sallallahu alaihi wasallam, one of the Ahadith that describes his Qiyam, the Prophet Sallallahu alaihi wasallam started off with Al-Baqarah, then An-Nisa, then Ali Imran. So technically speaking, it's a lengthier Surah than Ali Imran in that sense. Allah Subhanahu wa ta'ala mentions another form of irada, what Allah wants from us. So from verses 26 to 28, you really have a beautiful construction upon what Allah has mentioned in Surah Al-Baqarah of what Allah Subhanahu wa ta'ala wants for this ummah. In Surah Al-Baqarah, yureedu allahu bikum al yusr wa la yureedu bikum al usr that Allah Subhanahu wa ta'ala desires for you ease. Allah does not desire for you hardship. Here, Allah Subhanahu wa ta'ala, between these verses of 26 and 28, Allah once again, yureedu allahu liyubayyin alakum wa yahdiyakum sunan al ladheena min qablikum wa yatubu alaykum wa allahu alimun hakeem wa allahu yureedu an yatuba alaykum wa yureedu alladheena yutabi'oonash shahawat an tamino maydan azeem And Allah Subhanahu wa ta'ala once again, yureedu allahu an yukhafkifa ankum wa khuliqa alinsanu da'eefa So Allah wants to make things clear for you. That's the first verse. The second verse, Allah wants to forgive you. So in Allah making guidance clear to you as you asked him for guidance, and then you asked Allah to make guidance easy for you to be able to apply in your lives,
Allah wants to make this easy for you by forgiving you. So the goal of giving you guidance is that you ultimately succeed. Allah does not give you this guidance so that you fail as a nation. Rather, Allah gives it to you so that you're able to succeed. And then in the mercy of Allah Subhanahu wa ta'ala, yureedu allahu liyukhafkifa ankum And Allah wants to make it easy for you on the way. So there are three implications of this. Number one, Allah does not want to be confused. We have an intellectual faith. We use our pondering on the signs of Allah Subhanahu wa ta'ala and the things that he's given to us to arrive at the conclusion of faith, and the faith makes sense. And then Allah makes things very clear for us. We don't have ambiguity with our faith. It's very detailed what Allah Subhanahu wa ta'ala calls us to do. And then the second thing, Allah wants you to succeed. Allah wants you to succeed, which is beautiful. The end result of this is success for you bi'idhn an la'i ta'ala because Allah wants to forgive you and accept your repentance. And the third thing, and on the way, Allah is not going to make it unreasonably difficult for you. So yureedu allahu liyukhafkifa ankum Allah will make it easy for you along the way. Remember we asked Allah Subhanahu wa ta'ala wa la tuhammina ma la taqatalana bih that we are not burdened with a burden that we cannot handle. Okay, so you have concessions built into the guidance and into the law that make this a reasonable faith for you to be able to follow without you having to feel like you are overburdened. And then I want to go to verse 41 because it's extremely beautiful that if you pay attention to Surah An-Nisa it really builds beautifully on Surah Ali-Imran and Surah Al-Baqarah. In Surah Al-Baqarah wakadhalika ja'alnakum ummatan wasata bitakoonu shuhadaa AAala an-nas We made you the balanced nation so that you could be witnesses upon mankind wayakoona rasool AAalaykum shaheeda and the messenger would be a witness upon you.
So the first thing is establish the shahada, the witnessing of the nation of the Prophet Sallallahu Alaihi Wasallam upon mankind and the witnessing of the Prophet AAalaykum shaheeda upon that ummah. And then the second one in Surah Ali-Imran watakoon minkum ummatun yad'oona ila alkhair waya'moono bilma'roofi wayanhaoona AAalilmunka wayu'minoona billah that let there come arise amongst you a nation that would enjoy good and for, that would believe and enjoy good and forbid evil. So the call for us to apply the job description of this ummah which is the enjoining of good and the forbidding of evil and then here, what does Allah Subh'anaHu Wa Ta-A'la say? Fakaifa idha rajitna min kulli ummatin bishheed wajitna bikAAala haa'ula'i shaheeda How will it be, O Muhammad Sallallahu Alaihi Wasallam when we bring a witness upon every nation when we bring you as a witness upon all of those nations? Okay, jitna bikAAala haa'ula'i shaheeda This is verse 41 and the story of this verse, and I don't want to take long I want to be able to hand it off to Sheikh Abdullah inshallah but it's a powerful story where Abdullah ibn Mas'ud radiAllahu anhu says that the Prophet Sallallahu Alaihi Wasallam told me to recite the Quran to him and I said, akraAAu AAalayku AAalayku unzil you want me to recite to you? The Prophet Sallallahu Alaihi Wasallam said, I love to hear it recited by other than me. So Abdullah ibn Mas'ud says that I started to read from Surah An-Nisa until I got to this verse and he said the Prophet Sallallahu Alaihi Wasallam put his hand on my thigh and he said stop and I looked up and the Prophet Sallallahu Alaihi Wasallam his eyes were flowing with tears the water was coming down from his eyes the tears were flowing from his eyes he was choked up on tears Sallallahu Alaihi Wasallam by the thought of being a witness upon all of these ummahs on the entirety of mankind and so what I want you to think about for us, when we hear that Allah has appointed us
as shuhadaAAa AAala an-nas witnesses upon mankind how seriously should we take that? and when we read this verse tonight biibinnaahi taAAa'udh the verse that made the Prophet Sallallahu Alaihi Wasallam our beloved one cry how much more should we cry with that? and I'll end with this which is really something that's powerful as well surat an-nisa establishes the right of the Prophet upon the ummah if you realize other Prophets were mocked by their people and hurt by their people surat an-nisa establishes the right of the Prophets upon the ummah so Allah Azawajal mentions falaa wa rabbika laa yu'minoon hatta yuhakimooka fee maa shajara baynahum thumma laa yajlidoo fee anfusiyam harajim min maa qadayt wayu salimoo tasleema I'm looking for the verse number inshallah ta'ala I'll find it but by your Lord they do not believe until they make you the judge of all of their affairs establishing the right of the Prophet Sallallahu Alaihi Wasallam their hearts are brought to ease with it and they submit to it wholeheartedly man ataAAa'al rasool faqad ataAAa'al laahu whoever obeys the messenger has obeyed Allah and what did Allah tell us in surat al-ari amran kul in kuntum tuhibboona allaha fattabi'oonee yuhlibkum Allah wa yaqfir lakum dhunubakum wa allahu ghafoorun raheem say if you love Allah then follow me and Allah will love you back and He will forgive you for your sins so Allah establishes the right of the Prophet Sallallahu Alaihi Wasallam truly in the legal sense more than anything else and the right of the messenger over us in this particular chapter because our success as an ummah is uniting upon truth and we know the truth through him and we abide by it as he gave it to us alayhi salatu wassalam inshallah ta'ala with that I'm gonna go ahead and that was verse 65 I was looking for the verse number that was verse 65 falaa wa rabbika la yu'minoon that know by your Lord they don't believe until they make you, oh Muhammad Sallallahu Alaihi Wasallam the judge concerning all of their affairs may Allah Subh'anaHu Wa Ta-A'la make us from those who do right by our messenger Sallallahu Alaihi Wasallam
and abide fully by the message that he brought to us Allahumma ameen and inshallah ta'ala hand it over to our dear sheikh Abdullah bismillah wa salatu wassalam ala rasoolillahi wa ala alihi wa sahbihi man wala amma ba'd as the sheikh mentioned earlier that this was at the time of Uhud so it was at the time of the Madini period when the muhajirun finally made hijrah to al-Madina and the prophet Sallallahu Alaihi Wasallam Allah within his wisdom and his might and his power and his knowledge would establish the Muslims in this area as what is interesting is that you find the people in Mecca the Meccans at that time they were very apparent and open with their disbelief in Allah and his messenger to the degree there was verbal abuse, physical abuse to the prophet Sallallahu Alaihi Wasallam and the companions but what's interesting is how Allah Subh'anaHu Wa Ta-A'la with his wisdom, al-Hakeem and I want you all to remember this name throughout this conversation that I'm having with you or this speech that I'm giving to you now is that within Allah's wisdom the people in Mecca were apparent open with their disbelief but the people in Medina were the total opposite because in al-Madina you had the munafiqun, the hypocrites now when we think of the word hypocrite I remember when I first became Muslim I said hypocrite okay, someone that says, does what they don't you know, says what they don't do yes, that's the general meaning of the hypocrite but from the spiritual sense it is someone that exhibits belief from their actions and their statements but in their heart is voluntary disbelief to the degree that they do not want to see Islam successful rather they want to see Islam and the Muslims perish now there are many different reasons behind why one would lead to become a munafiqun or someone would be a hypocrite within their heart is disbelief and they are exhibiting actions of belief to deceive the Muslims one of the reasons which I want to touch on now is jealousy
when the Prophet Sallallahu Alaihi Wasallam entered Al Medina, he entered Al Medina and there were three main tribes and there were two main, three main Jewish tribes and two main Arab tribes Al Aus and Al Khazraj now, during that time there was a man by the name of Abdullah bin Ubaid As-Sulul now, he was someone that was respected amongst both tribes to the degree as Ibn Kathir says that they wanted to yumallikunahu they wanted to make him the malik they wanted to make him the leader amongst them both but when the Prophet Sallallahu Alaihi Wasallam came in roughly about two years after during the battle of Badr where the Prophet Sallallahu Alaihi Wasallam and the companions and Islam had some izzah and some presence as was mentioned, the people at that time were around Abdullah bin Ubaid and he was respected, he was loved and he was honored, but all of a sudden this man comes in Sallallahu Alaihi Wasallam fashaghaluhum yaani, they were busy by this man, the Prophet Sallallahu Alaihi Wasallam to where some of the Jews became Muslim but many of Al-Aws and Al-Khazraj became Muslim so automatically their attention, their respect their honor shifted from Abdullah bin Ubaid to Muhammad Sallallahu Alaihi Wasallam what do you think this brought in the heart of Abdullah bin Ubaid? Jealousy to the degree that his envy was not apparent, rather he plotted and planned and made it hidden and came amongst the Muslims and that's where Allah Subhanahu Wa Ta'ala mentions, that is the danger of an-nifalq, of hypocrisy spiritual hypocrisy where one will voluntarily act as a Muslim or do actions as a Muslim, but in their hearts is total disbelief and in some instances, doubt but in this element we want to talk about the jealousy that led him to be a hypocrite. Allah Subhanahu Wa Ta'ala
mentions them in the Quran tremendously, numerous times throughout the Quran, but we want to capitalize on one verse that's in verse number 145 to 147 where Allah Subhanahu Wa Ta'ala says after Audhu Billah minash Shaitanir Rajim Inna al-munafiqina fid-darqi al-asfali min al-nari walantajida lahum nasira. Verily the disbelievers or the hypocrites are in the lowest levels of the fire and you will not find for them any helper. Lan tajida lahum nasira. Lan is not like la. Lan means never you will never find any helper or assister for them, one that will assist them. Why? Their level of disbelief is worse than someone that is apparent and in your face saying I disbelieve in you and I hate your message. No someone is smiling in your face like the person that you thought was your friend in middle school but when you go to high school they're talking bad about you. They say I never liked you in front of a whole bunch of people. That person will be more disliked in front of you because they plotted and planned and that is why Allah says in the depths of the hellfire now let's be very clear it's important that every human being understands that there has to be a level of accountability in life for those of us that have children for those of us that go to work, that have a position of authority, there has to be a position, an element of accountability meaning that if you do something good, you're rewarded and if you do something bad consciously aware of the situation, you're rewarded as well. So that is when we talk about Allah rewarding those people with that punishment because they did it knowingly knowingly and they continued on it with a motive. Now that's very important for us to understand because Allah is just, he is Al-Adl and Al-Adl is putting everything in its proper place with wisdom and Rahman The next verse Allah Subhanahu Wa Ta'ala says after that
illal ladheena taabu wa aslahu wa a'tasamu billahi wa akhlasu deenahum lillahi faulaika maa almu'mineen wasawfa yu'tillahu almu'mineena ajaran azeema, SubhanAllah Allah Subhanahu Wa Ta'ala says the munafiqeen are in the lowest depths of the hellfire but he makes an exception ar-Rahman al-ghafoor the merciful, the all-forgiving al-ghafir, al-ghafar he makes an exception, illal ladheena taabu, except those that repent from those that had a bad intention, they still have an opportunity to come around Allah still gives them that opportunity as long as they are alive. Taabu those that repent and tawba means to return, to turn back around to come back to your fitrah taabu wa aslahu and they rectify themselves, they correct themselves then Allah Subhanahu Wa Ta'ala says wa aslahu wa a'tasamu billahi wa akhlasu deenahum lillahi then they hold firmly to Allah Subhanahu Wa Ta'ala and they are sincere for the sake of Allah but notice he says wa a'tasamu billahi wa akhlasu deenahum lillahi why did he mention these two things? He mentioned aslahu because these are two signs of islah these are two signs of rectification correcting yourself redemption, within that process of redemption, scholars mention that they made this clear or they clarified this and added this on let's say or got a little more specific because this was particular to the situation of the munafiqeen they needed to make sure that they held firm to the rope of Allah, held firm to the religion and they were sincere that is the islah, the correcting of themselves that is important here, when you correct yourself there's many different elements to it and manifestations of it but these two are particular to this demographic of the ones that voluntarily had disbelief and plans in their heart to eradicate islam and muslims
then Allah Subhanahu Wa Ta'ala says faoolaika ma'al mu'mineen, now they are mu'mineen they are believers, so seeing that to be a believer you need to have these characteristics, even we as muslims right now inshallah may Allah keep us on the straight path ameen, that we have this sincerity by turning back to him and repenting for our sins and correcting ourselves by holding firm to the deen of islam and also having sincerity that is what will make us from the mu'mineen inshallah tabarak wa ta'ala, then he says faoolaika ma'al mu'mineen wa sawfa yu'ti allah al mu'mineena ajran azeema and he Allah Subhanahu Wa Ta'ala will, sawfa, sawfa means he will in the future and some scholars say for a longer future than sa, like sawfa yu'ti allah al mu'mineena ajran azeema, he will give them their great reward, a great reward because it was a huge step for them, it was a huge step because maybe reputation things of that nature but they searched their heart and they came back to the religion of islam, then Allah Subhanahu Wa Ta'ala ends with a beautiful beautiful beautiful, some scholars would call it a rhetorical question meaning there's a question asked and you know the answer ma yafa'alullahu biAAadhabikum in shakartum wa aamantum wa kaanallahu shakiran alima Allah Subhanahu Wa Ta'ala says why would God punish you if you are grateful and faithful and God is all appreciative and all-knowing so Allah Subhanahu Wa Ta'ala is all appreciative of what you do and some scholars mention that the word ash-shakur means that which is dhuhur meaning that which is apparent or comes out to be more or great so Allah Subhanahu Wa Ta'ala as they mention they say taqabbal alAAamal alqaleel wa yutheebuhu bilal jazaal aljazeel yaani yutheebuhu bilal al the reward a great reward from a little action that may be done and we see this in the deen of islam the little that you do you'll receive a lot they call the
animal that would eat a little of the organic fruits the ma'loof the alaf that which is on the earth and they roam freely eating from it if he looks bigger than what he actually ate what they would expect the size of the animal to be they would call him ash-shakur they would call him shakur not ash-shakur but shakur so when Allah Subhanahu Wa Ta'ala is grateful and thankful for the fact that you turned around and you notice he called him fa-ulayka ma'a mu'mineen fsufi utillayu mi'l mu'mineen ajran'an mayaf'allah bi'adhabikum in shakartum wa amantum it is as though the scholars say they do it iltifat in balago rhetorical that rhetoric that he is turning and speaking directly to them now so it's showing that Allah is grateful for the little things that you do if you were to be those that are thankful and have the belief and we see that Allah Subhanahu Wa Ta'ala is well aware of everything that happens and in conclusion this shows that Allah Subhanahu Wa Ta'ala is not in need of your worship he is not in need of you rather it is when you turn to him for your own self he is al-ghani he is self-sufficient you are not hurting islam or muslims by doing any plots or plans Allah will make this religion successful whether you or anyone like it or not so it's important for us to remember that even though we see this kiss of the munafiqeen and what they try to do to Aisha radiallahu anna which we will cover inshallah later in the chapter of an-nur that Allah Subhanahu Wa Ta'ala will make this religion successful but you still have an accountability in front of Allah Subhanahu Wa Ta'ala how you exhibit yourself being thankful which is a sign of iman. So again that was verses uh what was it 135 sheikh? 135 145 to 147. 145 to 147 exactly and subhanallah it connects because when we said what does Allah want from
you Allah wants to make things clear to you Allah wants to make thing Allah wants you to succeed and Allah wants to make the path to success easy for you with concessions so that it's not an unreasonable burden and here you say you know by the way like that question about the coronavirus and things of that sort um you know uh you know when things happen in the outside is Allah punishing me is Allah punishing me and Allah Subhanahu Wa Ta'ala saying why would Allah Subhanahu Wa Ta'ala punish you or what does Allah have to do with your punishments when you are grateful and when you turn back to him right and so the idea is that if you well there might be a punishment to some if you are turning to Allah Subhanahu Wa Ta'ala and doing what you're trying to do then test comes to you why would Allah does not punish you if Allah wanted to make guidance easy for you why would Allah make punishment unnecessarily severe for you so even with the hypocrites after Allah threatens them with the lowest of hellfire Allah Subhanahu Wa Ta'ala opens up away from them and says if they turn around and they're with the believers and there's no reason no no pain no punishment with them Jazakumullah Khair and now we have our beloved uh Sheikh Omar Hussain head of instruction at Yaqeen take us away Sheikh Bismillahirrahmanirrahim Alhamdulillahi Rabbil Alameen Wasalamu ala Rasoolil Kareem wa baad Pleasure to be here Quran, Teenin and Deenin with my beloved brothers I'm going to talk about verse number 36 from Surah Nisa So in this verse Allah Subhanahu Wa Ta'ala has spoken about the relationship between husband and wife and in this verse he talks about 10 different commands so Allah says WaAAbidullaha wa laa tushrika bihi shay'an wa bilwalidayni ihsanaan wa biithil qurbaa wa alyataamaa wa almasakini wa ibnissabeeli wa aljaari thil qurbaa wa aljaari aljunubi wa als sahibi biljanbi wa ibnissabeeli wa maa malakat aymanukum I am going to concentrate on three and these three are related to neighbors so I busted out my little
Mr. Rogers sweater just to kind of hammer the theme homebook not Mr. Rogers Mr. Mr. Rashid inshaAllah So in this so Allah Subhanu Wa Ta'ala starts by saying first he says the close neighbor now close what does that mean close has various meanings close can mean physically close so like you're next door neighbor close could be close to you in faith your Muslim neighbor or it could be close to you as in it is one of your family members now it may be unusual for for us you know especially here in Texas we like our land but in many parts of the world families live in the same building you know you live in the flat your your grandfather is above you your you know your mother is down below so they're literally your neighbors and if you go out whether it's your apartment complex or you go in your backyard that little fence it's it's not very uh heavy protection I mean you can kind of see through it if you went up that's how close the neighbor is and the neighbors have incredible rights in Islam so if they are close neighbors they have these rights the second category mentioned is the the jadid junor the the the the distant neighbor now what does distant mean again distant could mean distant in faith meaning not your faith so a non-Muslim neighbor it could mean uh distant in terms of they are physically far now how far the scholars debate that some say it's 40 houses and you know there's different sort of opinions on that but someone that the distance is is not close to you but you know what's interesting when you read the narrations on neighbors it doesn't say Muslim neighbor it just says neighbors and so Allah is saying whether the neighbor is close whether the neighbor is far whether it's your relative whether it's Muslim whether it's not Muslim the neighbors have rights
the neighbors have very very strong rights just like the husband and wife have rights for example you can't just go out and build something in front of your neighbor's house right you ask them if your neighbor is sick you visit them if your neighbor needs financial help if your neighbor has as you know had a tragedy in the family just to go over and visit them right may Allah bless our parents who taught us Islam through action and not through words like we try to do on the neighborhood I grew up on there were four homes all non-Muslims we knew all our neighbors and I'm talking about no like oh can you come over something is broken help us fix it why is that because instilled in their in their culture which was this is a positive aspect of culture was the love and respect for the neighbor now then Allah continues to a temporary neighbor was sahibi bil jam literally the person to your side so this could be like your travel buddy this could be the person you're sitting next to on the airplane this could be your classmate this could be the person next to you in the masjid or in the halaqa you know there's somebody sitting next to you can I get you a glass of water or you make way oh did you forget your pen here you can use mine right the temporary neighbor not being rude to the person you're standing next to in the masjid so this is the temporary neighbor yet still the quran subhanallah it's real it's so practical and and it blends it has the theory it has the practice it has everything and you know there's so many hadith that talk about how intense it is to care for the neighbor but one particular one where the prophet salallahu alayhi wa sallam says maazala jibreelu yusini bil jari hatta zanantu annahu sayuwarithu this is in bukhari and muslim the prophet salallahu alayhi wa sallam said jibreel the angel jibreel alayhi salatu wasalam
he kept advising me so much about the neighbor that I actually thought that the neighbor would share a portion in inheritance subhanallah who gets inheritance our closest family members but because jibreel alayhi salatu wasalam was telling the prophet salallahu alayhi wa sallam so much about the the rights of the neighbor the prophet salallahu alayhi wa sallam actually thought that they may have a share in the inheritance because their rights are so so heavy and I'll tell you with all the nonsense people watch on the news with all the false information that they may get about islam that one-on-one relationship will destroy all of that and we can really build that with our neighbors when I moved into the place I'm in now you know and you know you review and it's a reminder and you read this hadith like this is intense right and then of course you're thinking like oh yeah you know now I remember what our parents used to tell us to be good to our neighbors and so I went and I gave some sweets to the neighbor across the street now the next week he comes and he rings the doorbell and he has a little gift for me but this is where it got a little bit awkward because he gave me a bottle of wine and I said you know that's it's very considerate of you but you know I don't drink alcohol you know I think you know for religious reasons or whatever and so he said he said well you know okay well maybe you know you can just give it to somebody so anyway just so that the viewers don't don't get upset I did dispose of it right but the point is that now that connection is made right so now when you drive by and he's outside you give those of a way let's be honest we're busy we don't spend as much time with our neighbors right in our in our day-to-day lives but that relationship has been established that somebody named Omar or Ahmed or Aisha just took two minutes out of their day to go and just say hello and that is such a powerful connection
which which no lies or anything that they're going to hear is going to be able to destroy so it's just a beautiful verse and there's so many other things which are mentioned um for for rights of others as well but these three kind of fit together may Allah subhanahu wa'ta'ala make us from amongst those uh who love thy neighbor and may Allah subhanahu wa'ta'ala allow us to fulfill their rights I mean subhanAllah shaykh one thing by the way you know the the two verses before that 434 which is called the verse of abuse and Muslim we call it the abused verse because of how it's used uh you know to to suggest that Islam allows for people to be violent towards their spouses and um you know and and causes all sorts of harm within the home one reflection I just had as you were speaking was subhanAllah if Allah two ayat later has these 10 categories and it is even including the person you might just be walking by in the street one day or a neighbor that's far away how do you reconcile that with those who are closest to you are most deserving of your good behavior so how much more should that actually affirm the rahma that should the mercy that should be in the home with not your neighbor next door not your neighbor that's far away not the person walking next to you for a moment but the person who literally sleeps next to you right like the person that's in your house how much more ihsan and excellence should you have towards them and so uh you know we didn't get a chance to talk about that verse um we have the paper at yaqeen on that that you can go and you can read inshaAllah to get the uh the breakdown of that because this is just talking about the reflections but that that was something that just stood out to me as you were speaking like look at the mercy of Allah in how he apportioned the rights to all these people around what then of the people next to us and it's in the same set of verses verse 34 verse 36 so surely we can't have a cognitive dissonance and say we're going to treat people in our home horribly but then when I'm walking next to someone on the street or sitting next to someone on a plane I'm going to treat them well so that's that's something to
think about I got one question for you that I'm going to send everyone off when you disposed of the alcohol did you shout allahu akbar uh I did not I actually oh man come on Omar I I drove it to a to a dumpster I didn't even put it in my own trash but just on your point just five seconds um that's so true you know who cares if your students love you your community loves you your co-workers love you if that love isn't in the home it it really is all for not it means absolutely nothing that's a sign of hypocrisy right that's one of the things that sheikh abdullah was just talking about that is a sign of hypocrisy outward beauty inward ugliness and that's true also with inward ugliness in the home and outward beauty outside of the home is a great sign of hypocrisy so Allah protect us uh great session guys I appreciate you uh both inshallah ta'ala to the viewers uh we're just at 35 minutes keep us in your dua share your gems if you can tweet your gems with the hashtag 30 for 30 let's start collecting gems I've been seeing people sending in their notebooks and things of that sort mashallah so tweet tweet your gems quran 30 for 30 and uh you can't just keep tweeting about uh sheikh omar hussein uh breaking a bottle of wine at a dumpster and people walking by and saying why is this guy breaking a bottle of wine over a dumpster and shouting allahu akbar please do tweet your gems inshallah and we'll see you all tomorrow night inshallah and just want to remind you how to keep up with all the content and if you are inclined inshallah to support the afin institute uh with a donation inshallah ta'ala or any of the other great uh institutes and works that work that's out there
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