Qur'an 30 for 30 | Season 2
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Juz' 6 with Dr. Tahir Wyatt | Qur'an 30 for 30 Season 2
Surah Al-Ma'eda was one of the last chapters to be revealed. In it, the Prophet and the Muslims were reminded to honor their covenants to Allah and to other people. Dr. Omar Suleiman, Sh. Abdullah Oduro and Dr. Tahir Wyatt reflect on the lessons of Juz' 6 and the standard that was set for the Muslim community.
"A Du'a a Day", co-authored by Dr. Tahir Wyatt. Download the FREE eBook here.
Also download our FREE eBook "Qur’an 30for30: The Companion Reader" here.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuh. Dear brothers and sisters, welcome back to Qur'an 30 for 30. Alhamdulillahi rabbil alameen. We are blessed now to be almost a week into Ramadan and we are blessed with Fadhilatul Sheikh, Dr. Tahir Wyatt, mashallah, to join us for the first time. Alhamdulillah, also one of the most frequent guests last year. But I was telling him before, mashallah, that hat is like the, that's the best, the best appearance, alhamdulillah, we ever had. So, mashallah, I think that we need you every night. Just to make an appearance with the hat, Sheikh, inshallah. Allah ya khalik, Sheikh. Fadhilatul Doktor was born in West Philadelphia, born and raised, and then made his way to Medina, finished his PhD, alhamdulillah. You know, got into some issues with Sheikh Abdullah Aduru at some point in Medina, and they made up, alhamdulillah. I don't think that happened, man. I don't think that ever happened. No, no, no, no, never, never. Alhamdulillah. By the way, by the way, just to plug for in West Philadelphia, born and raised, you know, Charlie Mack, the one that spins Will Smith around, you know, he took shahada, alhamdulillah, he's a Muslim. Allahu Akbar, mashallah. We're going to have to get him on Quran 34. He's actually looking to make hajj this year, inshallah. Allahu Akbar. Yassalallahu lahwa lana, ya Rabb. Ameen. May Allah make it easy for him and for all of us, ya Rabb. So, Sheikh Tahir, we're happy to have you, tabarakallah. And of course, Sheikh Tahir, on a serious note, is the director of, research director of systematic theology, alhamdulillah, rabbil ameen. And before we even get started, actually, we've been plugging, Sheikh, every single night, the dua book that you did. And I don't think everyone has been able to avail themselves of the full benefits. SubhanAllah, you know, my family has benefited. I know Sheikh Abdullah was just sharing that his family has benefited. And I know the amount of work that was put into it, alhamdulillah. So we've been saying the Quran 30 for 30 book from last year, but then the dua a day, which you can download at the link, inshallah, ta'ala, in the comments, somewhere, somewhere over there.
I don't know, I think that's the points to Sheikh Abdullah that way. Or yaqeeninstitute.org slash Ramadan. But Sheikh, can you talk about that book for a bit, inshallah, ta'ala? Sure, alhamdulillah wa salatu wasalamu ala rasulullah wa ala alihi wa sahbihi wa ala ma'ala ma ba'd. Let me just first say it's an honor to be here, walhamdulillah. And may Allah subhanahu wa ta'ala reward all of those who, reward with good, all of those who are making this a reality, this Quran 30 for 30, and all of the other work that's being done to get solid content out to people, during this blessed month of Ramadan. Allah subhanahu wa ta'ala, in the context of talking about the obligation of fasting, the month of Ramadan, and the revelation of the Quran, he, in that same context, right there in the middle, talking about the verses that deal with the fasting, Allah subhanahu wa ta'ala commands us to call upon him. Or he mentions to the Prophet ﷺ, wa ala al-sa'alaka ibadi anni fa inni qareen. If my servants ask you about me, I am close, I am close. ujeebu da'wa tadda'i idha da'ani. I answer the call of those who call upon me when they call upon me. The reality is that this month of Ramadan, there is a, you know, Allah subhanahu wa ta'ala is drawing our attention to the fact that we should be increasing in dua in this month of Ramadan. Now we should frequently call upon Allah subhanahu wa ta'ala, and frequently supplicate, and if we just follow the life of the Prophet ﷺ, we will see that he was always in the remembrance of Allah subhanahu wa ta'ala, frequently calling upon him, and we want to emulate that. And the fact of the matter is when we feel that Allah subhanahu wa ta'ala is near, we need to, you know, call upon him to manage for us our affairs,
to give us what we need in this life, and to grant us success in the next life. That being said, there are a lot of dua books out there, right? There's a lot of places that a person can turn to find dua. What makes this book unique, this booklet of dua unique, in my humble opinion, is that it not only gives you the words, the prophetic words, the supplications of the Prophet ﷺ, but it also gives you the context, and it gives you an overview of the meaning. This is very important, because the dua of the Prophet ﷺ are not some magic formula that you just say, and then things happen. The Prophet ﷺ told us, لا يقبل الله دعاء من قلب غافل الله Allah subhanahu wa ta'ala does not accept the supplication that comes from a negligent and preoccupied, distracted heart. And if we don't really know what we're saying, then the heart is going to be distracted. In order to really, you know, put meaning into the dua, we have to know what we're saying. And that's why, you know, we didn't just put the words there. We gave, you know, we provided both the context and an overview. That is followed by notable benefits, so some things that we extracted from the duas. And then the other unique feature in this booklet is that there's a transition from one dua to the next. And so it creates, you know, a beautiful connection between the first dua and the second dua, the second dua and the third dua. And inshallah ta'ala, you know, we hope that people will benefit from it tremendously. I do recommend reading through the introduction. That's the longest part. And then when you get into the duas, literally, you can just spend a few minutes every day. I recommend trying to read it with family and memorize it, get together, and making this a part of your routine,
making this a part of your life, making this a Ramadan where you actually change, not just in Ramadan, but beyond Ramadan, that you mend your relationship with Allah subhanahu wa ta'ala and you develop and nurture it even further. Hafidhaka Allahi shah, wa jadakallahu fatiha. Jazakallah khair. The book is incredible. Alhamdulillah, it's free, and it's for the benefit of everyone inshallah ta'ala. And actually, the book with commentary will be released inshallah ta'ala today, or is released today inshallah ta'ala, so please make sure that you download that. Even if you had the book with the duas, now the commentary is there inshallah ta'ala with greater elaboration, bintan bayt ta'ala, more benefits. So jazakum Allah khairan to all of you, and jazakum Allah khair, Dr. Tahir. And Sheikh Abdullah, welcome back to the show. I'm sorry, man, I skipped over, subhanAllah, I got carried away talking about Philly and Medina. Allah bless you and increase you always. And inshallah ta'ala, tonight we're going to actually be going in a different order because Sheikh Tahir and I wanted to talk about the same thing inshallah ta'ala. So Sheikh Tahir is going to pick up after I finish just introducing the chapter, bintan bayt ta'ala, and then Sheikh Abdullah will take it from there, bintan bayt ta'ala. So now we get to surat al-ma'idah, bintan bayt ta'ala. Surat al-ma'idah is different from the previous surahs in that surat al-ma'idah is actually considered to be the last major revelation of the Quran. So when you're talking about, you know, the historical context and situating the surah, surat al-Baqarah largely in the first year after hijrah, Ali'Imran largely in the second year, and then, you know, between the end of Ali'Imran and then into Anisa, largely the third and then the fourth year of Medina after hijrah. Here you actually have the 10th year after hijrah, the last major revelation.
And subhanAllah, I just want to say that this should give us a lot of pride as Muslims in the character of the Prophet salallahu alayhi wa sallam and the character of the revelation that was coming to him, the way that Allah subhanahu wa ta'ala has set a standard for this community because what you see in surat al-ma'idah, and it's so powerful from start to end, is Allah subhanahu wa ta'ala calling us as a community, the community of the Prophet salallahu alayhi wa sallam, to be most honorable as we have the most power bestowed upon us, right? So, you know, there's this narrative that once you get powerful, you forsake your principles, and that is true for many people, but with the Prophet salallahu alayhi wa sallam, we see that as Allah subhanahu wa ta'ala blessed him with more authority, that there was a higher standard, that there was, you know, a principled stance on everything that we can admire and honor as believers. And so the very beginning, subhanAllah, of surat al-ma'idah, imagine this is when the community is at its strongest, ya ayyuha allatheena amanoo awfoo bilAAuqoot O you who believe, honor your covenants, subhanAllah, honor your covenants with Allah, honor your covenants with the people around you, honor your covenants amongst yourselves. So be honorable because we know that people take advantage of covenants and they tend to break covenants when? When they're in a position of power. And the message to the Prophet salallahu alayhi wa sallam and to the believing community is honor your covenants. ya ayyuha allatheena amanoo awfoo bilAAuqoot And then after that, subhanAllah, ya ayyuha allatheena amanoo la tuhillu shaAAair Allah wala shahra alharam wala alhadya wala alqalaid wala aameena albayt alharam yabtaghoona fadna min rabbihim wa ridwana O believers, do not desecrate the symbols of Allah subhanahu wa ta'ala. So honor the rights of Allah subhanahu wa ta'ala, rights as in R-I-T-E-S, the symbols of Allah subhanahu wa ta'ala. Do not desecrate those symbols, nor the holy month, nor the animals of sacrifice, nor the animals that are intended to be sacrificed, nor treat those who are coming out to the Kaaba
seeking the reward from their Lord and His bounty. Do not desecrate them or do not ill-treat them. So subhanAllah, the first command is honor your covenants. The second command is honor the sacred rights. And what's very powerful about that is that we've been going through all of these lessons from nations that came before us, and the lesson is not to play with the law, and the law is usually played with to take advantage of people and exploit people. And here subhanAllah, look at the standard for the community, look at the standard for the nation of the Prophet Muhammad sallAllahu alayhi wasallam, that you honor your covenants, that you honor the law of Allah, that you honor the rights of Allah, that you honor what Allah subhanahu wa ta'ala has made sacred, and you do not transgress sacred times, sacred places, sacred symbols, or manipulate the law. And of course we know that in the days of ignorance, they used to shift around the sacred months, to allow them to fight at times when they weren't supposed to be fighting, to allow them to offer things or to do things that were not appropriate to the time. So whether you're the pagans in Mecca and shifting the months around, shifting the sacred rites even though they didn't have much of a theology that governed them, or you're from the people of the book, and the people of the book not applying the law across the board, and selectively applying the law, the message is the same, and the message to the Prophet sallAllahu alayhi wasallam and to his community is to move forward with what Allah subhanahu wa ta'ala has honored, and what Allah subhanahu wa ta'ala has made sacred, and do not turn away from any of those things, and do not forsake any of those laws or any of those symbols or seasons from Allah subhanahu wa ta'ala. Now when you go through Surah Al-Ma'idah, realize now that this is talking about the context of Fatih Mecca, you know, the conquest of Mecca now where things have really changed, right?
The tables have turned, the Muslims are in a place of power, the Muslims could technically exploit and take advantage of people, they also could betray the Prophet sallAllahu alayhi wasallam, right? So there's a new wave of hypocrisy that exists now, right? Which really rears its ugliest head after the death of the Prophet sallAllahu alayhi wasallam with those that are claiming to be prophets themselves. But you know, you go through these and you start to see how some of these things would resonate. So for example, when you go to verse 20, where Allah subhanahu wa ta'ala... I'm sorry, one more thing I have to mention here. Verse 8, where Allah subhanahu wa ta'ala reveals, Ya ayyuhalladheena aamanu koonoo qawwameena lillaa shuhadaa bilqist wa la yajrimannakum shana'anu qawmin ala alla ta'diloo i'diloo huwa aqraboo littaqwaa wattaqoo Allah inna Allaha khabeerun bima ta'maloon O believers, be upright bearers of witness for Allah, and do not let the enmity of any people move you to swerve from justice. Be just and that is nearer to taqwa, that is nearer to God consciousness, and be mindful of Allah, surely Allah is well aware of what you do. So SubhanAllah, you've got now, you know, at your height of power, a reminder to be just with everybody, a reminder to be just with Muslims, a reminder to be just with those who are at your, you know, who are now under your authority. And then you go to verse 20, where Allah subhanahu wa ta'ala mentions Musa alayhi salam. And remember when Musa alayhi salam said to his people, he said to his qawm, ya qawm ithkuru ni'matallahi alaykum if ja'ala feekum anbiyaa wa ja'ala kum mulooka wa ataakum ma lam yu'ti ahadan minal alameen O my people, remember God's favor upon you, when he raised prophets amongst you and appointed amongst you kings, and granted you that which you had not. And Musa alayhi salam calling them to go forth, you know, for the sake of Allah subhanahu wa ta'ala,
calling them to enter into Jerusalem, but they fall short on that command. They make excuses not to go forth to Jerusalem, and we know what comes next, right? We know the 40 years that comes after that as a result of that, where Allah subhanahu wa ta'ala says, fa innaha muharramatun alayhim arba'een sanah that verily this land will now be forbidden to them for 40 years, and they will remain yatihuna fil arda, remain wandering about in the earth. Now, where does this tie into the Muslims now? This community of the Prophet salallahu alayhi wa sallam was willing to go to Mecca, they were willing to be persecuted in Mecca, they were willing to go to Mecca in Hudaybiyyah, where they were putting their lives at risk, right? They were not armed, but they were willing to go forth in Hudaybiyyah, and that's why Allah was pleased with them. Bay'at al-Ridwan, right? This is a post Bay'at al-Ridwan context. Bay'at al-Ridwan is the pledge of Ridwan where the believers took a pledge in the treaty of Hudaybiyyah to go forth to Mecca, knowing that they would probably be killed, right? By their enemies who were well-armed and who did not operate on the same level of ethics or principles. And Allah subhanahu wa ta'ala was pleased with them for their intention to be willing to do so, and then of course Allah subhanahu wa ta'ala the next year granted them the actual Fath of Mecca, the actual conquest of Mecca where they still went forth, and this time they had with them, right, the full armor and arms and authority, and still subhanAllah one of the greatest displays of ethics and humanity and mercy was the way the Prophet salAllahu alayhi wa sallam and the believers behaved when they entered into Mecca. So not only was Mecca granted to them, Mecca was granted to them in honor, and they were honorable when Mecca was granted to them. So they're abiding by that, right? They were not forbidden from Mecca or forbidden from their homes because of anything within them. So it's a praise for the community as well.
Finally, you know, a beautiful narration inshaAllah ta'ala which Shaykh Tahir will pick up on bidnAllahi ta'ala, Dr. Tahir will talk about, and that is the narration in Al-Bukhari where Umar ibn Khattab radiAllahu ta'ala anhu says that once there was a Jewish man who said to me, Ya Amir al-mu'minin, O leader of the believers, there is a verse in your book which is read by you as Muslims. Had it been revealed to us, we would have taken that day as a Eid. We would have marked that day as a day of celebration. So this Jewish man is admiring this verse in the Quran and sharing with Umar ibn Khattab radiAllahu anhu that this verse that you have is amazing and it should have a Eid, a celebration that marks it. And Umar radiAllahu ta'ala anhu said, what is that verse? And he responded that it is verse 3 where Allah subhanahu wa ta'ala says Al-yawma akmartu lakum deenakum, wa atmamtu alaykum ni'mati, wa radiytu lakum al-islami deena That verily today I have perfected your religion for you. I have completed my favor upon you, my ni'ma, remember, remember this constant, remember the ni'ma of Allah upon you. Here Allah subhanahu wa ta'ala is saying I have completed my ni'ma upon you, my favor upon you, and I have chosen for you Islam as your religion. And Umar radiAllahu ta'ala anhu says, indeed we know when and where this verse was revealed to the Prophet salAllahu alayhi wa sallam. It was Friday and it was when the Prophet salAllahu alayhi wa sallam was standing at Arafah. SubhanAllah, there's so much to talk about. First of all, the fact that it actually is a Eid, not because we mark the verse as a day of Eid, but because the verse came down at a time of actually two Eids, the Eid of Friday and the Eid of Al-Adha, right, the Eid of Hajj. Secondly, some of the scholars, just to point out here, some of the scholars, they say that the man that's speaking, he was either a Jewish man or someone, or some of them said it might have been Ka'b ibn al-Ahbar,
who of course was a former high-ranking rabbi and a scholar of the Torah who became Muslim, and so he was expressing that amazement. So some of the scholars say that. Some of the wisdoms as well that some of the ulema mention here of Allah subhanahu wa ta'ala sending this down on the day of Arafah, is that the original covenant with Allah subhanahu wa ta'ala is Alastu bi rabbikum, Am I not your Lord? And you're acknowledging the oneness of Allah, now you prove it by following his commands that have been perfected on the same day, the day that marks that covenant, that initial covenant with Allah subhanahu wa ta'ala. Also the scholars mentioned the favor coming down upon the people as they were in a state of du'a in Arafah, and the greatest favor upon us is this deen, which I know insha'Allah ta'ala we'll get to elaborate on bi'idhnillahi ta'ala. And finally, from a historical perspective, some of the scholars like Imam al-Suddi rahim Allah, they say that nothing from halal and haram was revealed after this verse of the Quran. So it was the last of the legal rulings, there's nothing that came down to the Prophet salAllahu alayhi wa sallam of legal rulings after this verse. So while it was not the last verse of the Quran, the rulings had become complete, hence the blessing is complete. And we know obviously Surat al-Nasr, Itha ja'a nasrAllahi wa al-fatih, was revealed, the victory, the surah about the victory of the Prophet salAllahu alayhi wa sallam was revealed afterwards, but there is no ruling within that. And I know we have alhamdulillah Shaykh Tahir who will elaborate bi'idhnillahi ta'ala and share some more beautiful reflections on this insha'Allah. So Shaykh Tahir, you can pick up from there or wherever you please insha'Allah ta'ala. Tafadhal min al-quran, jazakAllahu khair. Tariq, barakAllahu feekum, alhamdulillah wa salatu wassalamu ala rasulillah wa ala alihi wa sahbihi wa min walama ba'd. There is a lot to talk about because we are dealing with the sixth juz of the Quran which includes, even though Shaykh Omar I know you started at the beginning of surah al-Ma'idah,
the fifth chapter in the Quran, but part of the sixth juz, the beginning part of the sixth juz is actually the last one-sixth of surah an-Nisa, the fourth chapter in the Quran. And surah an-Nisa is the longest surah after surah al-Baqarah. It's a juz and a half. And so the last sixth of surah an-Nisa, starting from the 148th ayah, is also in this juz. And sometimes when we look, what is the common theme in the juz itself? Allah subhanahu wa ta'ala knows best, but that last part of surah an-Nisa, a good portion of it is addressing the people of the book. And if you look in surah al-Ma'idah as well, one of the major themes of surah al-Ma'idah is dealing with the people of the book or the people of the scripture, which in Quranic terms refers to the Jews and the Christians. So when you look in surah al-Ma'idah, for example, there are actually five ayahs that directly call on ahl al-kitab. Either ya ahl al-kitab or kul ya ahl al-kitab, right? It's, oh, people of the book, or say, oh, people of the book. And likewise, at the end of surah an-Nisa, there's one ayah that says, ya ahl al-kitab, oh, people of the book. And it's addressing them. And so this theme is in the six juz. I mean, it's a major part of the six juz that deals with the doctrines of the people of the book. The people of the book, and more specifically, it's dealing with many of the doctrines of Christianity. So when we look at the end of surah an-Nisa, Allah Subh'anaHu Wa Ta-A'la
is talking about the crucifixion of Isa alayhi salatu was-salaam. And he says, ma qataluhu wa ma salabuhu, they did not kill him, nor did they crucify him. Again, without going into a lot of detail, but I do think that this is something that perhaps can be addressed, if not in this juz later on down the line, inshallah. But I think it's very important when we look at the major Christian doctrines of today, the original sin, the Trinity, the Christian version of salvation, all of these doctrines collapse if there is no crucifixion of al-Masih. And there was no crucifixion of the Masih as Allah Subh'anaHu Wa Ta-A'la explains in the Quran. So I don't wanna jump over that, even though I wasn't actually gonna speak about that, but I don't wanna jump over it because I think that this is a major part, a major theme of this juz that should not be neglected. That being said, and speaking about the people of the book, I do want to further elaborate on the ayah that Dr. Umar left off on, which here we do have this Jewish man. And it does come to some of the narrations that it's Ka'b al-Ahbar who was actually one of the tabi'in. But at the time of him asking this question or approaching Umar, the leader of the believers, radiAllahu ta'ala anhu, may Allah be pleased with him, at the time he approached him, he was not yet a Muslim. And it shows, I mean, the fact that there were Jews that had remained in Medina after the time of the Prophet alayhi salatu was-salaam. And this one approaching Umar radiAllahu ta'ala anhu, and then later on accepting Islam is pretty phenomenal.
It also shows that he had a pretty decent understanding of the book of Allah, and that he was reading the Quran, and that the Jews were reading the Quran, which is very interesting. So he comes to Umar radiAllahu ta'ala anhu, and he says, ayatun fi kitabikum taqra'oonaha, as Shaykh Umar already mentioned, that there's this ayah in your book. So subhanAllah, the fact that this ayah was so important that he is saying, and he is from the learned of the Jews, he is saying that had this been revealed to us, we would have taken that day as an Eid, as a day of celebration. It should show us as Muslims that we should celebrate the fact that Allah subhanahu wa ta'ala has completed his favor upon us, and has perfected the deen. And that was for no other set of laws that came before the laws of Islam. That being said, let me just restate the ayah so we're very clear on what it is that we're talking about here. This is a portion of the third ayah, in Surah Al-Ma'idah, which is the fifth chapter of the Quran. Allah subhanahu wa ta'ala says, al yawma akmaltu lakum deenakum, wa atmamtu alaykum ni'mati, wa radhitu lakum al-islami deenan. That today I have perfected for you your deen. Deen, we often translate as religion, and that is a valid translation because religion does not just refer to, from a linguistic perspective, in the English language, it does not just refer to something that is personal, as many as some would assert. No, a religion is a set of beliefs, values, and practices, in fact, that are based on the spiritual teachings of a leader,
in this case, the Prophet Muhammad salallahu alayhi wa sallam. However, if we look at the deen of Allah subhanahu wa ta'ala, there is no deen other than Islam. So all of the prophets who came before were Muslim, though they were not actually teaching the sharia, the laws, the specific laws that Muhammad ibn Abdullah salallahu alayhi wa sallam taught. So in this ayah, when Allah subhanahu wa ta'ala says, I have perfected for you your deen, and I have completed my ni'ma, or my favor upon you, and I have chosen, or I am pleased with Islam for you all as a deen, that Islam, he is specifically referring to the Islam that was taught by the Prophet Muhammad salallahu alayhi wa sallam. Now, there are quite a few things that need to be said about this. I will try to keep my comments brief, but I think it's very important for us, number one, as Muslims to recognize this favor, to just realize, subhanAllah, and I think many of us, I speak for myself as a person who has accepted Islam, I'm sure Sheikh Abdullah Oduro would share these sentiments, that prior to having this deen, prior to knowing the perfection of Islam, we were lost. The meaning of life was very vague. If, in fact, we thought that there was a meaning to life, and I'm not talking about your specific calling, I'm talking about why were you created, and where are you going? The fact that now, Allah subhanahu wa ta'ala has perfected this deen, and then guided people to follow it, is a great, great honor from Allah subhanahu wa ta'ala
that we should recognize as Muslims. And the perfection of that deen, and the completion of his favor, means that the laws of Islam have been complete, that the belief system of Islam was complete on that day. And this is why Imam Marik, rahimahullah ta'ala, upon reciting this verse, he says, fama lam yakun yawma idhan deenan falain yakuna al yawma deenan Whatever was not considered to be deen, whatever was not Islam on that day, when that ayah was revealed, then it will not be Islam today. And this is something for us, as Muslims, we really should take pride in the fact that Allah subhanahu wa ta'ala has guided us to this. A man came to Salman al-Farisi, one of the mushrikeen, a mushrikeen came to Salman al-Farisi, radiya Allah ta'ala. Salman was one of the companions of the Prophet, alayhi salatu wasalam. And this idolater said to him, qad alamakum nabiyukum kulla shay hatta alkhira Yani, your Prophet has taught you everything, even how to go to the bathroom, even how to relieve yourselves, like the etiquettes of relieving yourselves. Now he was mocking Salman, right? He's mocking Salman by saying, you know, this is just a little too much. This is too intricate. Like your Prophet is teaching you all of these things. And Salman said, ajal, absolutely. He taught us that when we use the bathroom, right? Whether, you know, when we were relieving ourselves, not to face the qibla and to the end of the hadith. Yani, the point is he took pride in the fact that there is this, what some people would consider to be minutia, you know, in Islam. As Muslims, we should not look at it that way. We should look at this as being a favor, that we have guidance in every single aspect of our lives, alhamdulillah, and that Allah Subh'anaHu Wa Ta-A'la
has completed this favor upon us, and that he is pleased for us to have, you know, Islam as our way of life. So he's pleased with the deen, and he's pleased with the people who follow that deen. And if Allah Subh'anaHu Wa Ta-A'la is pleased with you, then there's nobody else that you need to please. wa ridwanu minallahi akbar The pleasure of Allah Subh'anaHu Wa Ta-A'la is greater than everything. There's nothing that is greater than that. Even when the people of Jannah enter Jannah, that is what they will enjoy the most, looking at Allah Subh'anaHu Wa Ta-A'la and enjoying his pleasure. That being said, I'd like to end this portion with a dua that the Prophet, alayhi salatu was-salam, or a remembrance, a dhikr, that the Prophet, salallahu alayhi wa sallam, taught us to say on several occasions. And that dua is, raditubillahi rabban wa bil-islami deenan wa bi-Muhammadin sallallahu alayhi wa sallam wa nabiyyan. I am pleased with Allah as my Lord, with Islam as my deen, and with the Prophet, Muhammad, salallahu alayhi wa sallam, as a messenger or as a prophet. What is it about this dua? It ties directly into waraditulakum al-islami al-deen al-yawma akmaltu lakum deenakum I have completed my favor upon you, Allah Subh'anaHu Wa Ta-A'la. I have perfected your deen for you and completed my favor upon you. So this ties directly into that. It also ties into the questions that every person will be asked in their graves. When the angels come and they say, mar-rabbuk, who is your Lord? wa ma deenuk, what is your deen? wa man nabiyyuk, and who is your prophet?
By getting ourselves accustomed to saying that in this life, in living that, then we will have no problem answering that when we are asked in the graves, bi-idni-llahi ta'ala. This particular dhikr has been come that the prophet Sallallahu Alaihi Wasallam instructed us to say this in the morning and in the evening. And that whoever says this du'a, wajabat lahu al-jannah, that the jannah has become an obligation for him. In other words, he will be from amongst the people of paradise. Again, that du'a is raditubillahi rabban wa bil-islami deenan wa bi-Muhammadin Sallallahu Alaihi Wasallam nabiyya. Likewise, in another hadith of Sa'd ibn Abi Waqas, radi Allahu ta'ala a'inhu, and this one is in Sahih Muslim, he said that the prophet Sallallahu Alaihi Wasallam said, whoever says after hearing the mu'adhin or upon hearing the mu'adhin, wa ash-hadu an la ilaha illallah, wahdahu la sharika la, wa anna Muhammadan abduhu wa rasuluh, raditubillahi rabban wa bil-islami deenan wa bi-Muhammadin Sallallahu Alaihi Wasallam nabiyya, gufira lah. So whoever says, I testify that there is no true God except Allah, alone, without partner, and Muhammad is a slave and messenger, I'm pleased with Allah as my Lord, with Islam as my deen, and with Muhammad as my prophet, he will be forgiven. You get that opportunity every time you hear the mu'adhin, which means, and where are you hearing the mu'adhin? I mean, most of us who are living in the West, we're not gonna hear the mu'adhin from our homes, we have to be at the masjid when the adhan is called. But try to take advantage of that. If you can get that done once a day, subhanAllah, your sins will be forgiven, and from saying that and living that. Wallahu ta'ala a'lam.
JazakAllah khair, Sheikh, marakAllah fikum. Profound, subhanAllah. And I remember, Sheikh, with that du'a in particular, there's the wajabat lahul jannah, paradise is mandatory for him, and then after adhan, which you said, ghufir lahu ma taqadmi min dhanbihi, he's forgiven for all of his sins. Is the riwayah, kana haqqan ala Allah an yurdiyahu yawm al qiyam? Kana haqqan ala Allah an yurdiyahu yawm al qiyam? That one is mutlaq. So there's three different narrations. There's whoever says it upon hearing the adhan. There's the one where it's just whoever says it. That's the one that's in Sunan Abu Dawud. Whoever says it, wajabat lahul jannah. And then whoever says it in the morning and in the evening is what you just said, which is that it becomes, Allah Subh'anaHu Wa Ta-A'la has taken it as a responsibility to please that person on the day of judgment. SubhanAllah. So we should be saying this du'a in the morning and in the evening, something that we should incorporate. JazakAllah Khairan, barakAllah fikir, Sheikh. Sheikh Abdullah, tafadhal. I probably went over, and I know this is Sheikh Abdullah's time, but let me just say something because I think it's very important. When we are pleased with Allah as our Lord, when we are pleased with the Prophet, alaihi salatu wasalam, as our Prophet, we're pleased with Islam as our deen, that means we're not going against it. That means that even if there's something in the back of my head that says, hmm, I'm not sure about this, no, we're going to follow this. We're going to seek clarity. We're going to go to our scholars and try to get a little bit more clarity on whatever issues may be causing us some confusion or whatever like that. But we're not going to choose a different way than the way of Islam. This is very important because saying it is one thing and living that we are pleased with Islam is a totally, it's a next level.
But again, the tongue has a major effect on the heart. We shouldn't downplay that. So as we say these things, it's helping us to internalize it, which is why it's very important. A lot of people say, what's wrong with just saying this thing or that thing or listening to rap music or whatever, right? But you start internalizing these things. So it's important that we're saying the good things, even if we have a little tension, internal tension, but just by saying it, it's like, okay, I'm supposed to be pleased. And inshallah, you internalize that, you convince yourself. By Allah's leave. Now. JazakAllah khair, Sheikh. May Allah bless you. Sheikh Abdullah, go ahead. And by the way, I know it's a weekend, so we can inshallah take our time. Bismillah, go ahead. Sorry. Fadl Sheikh Abdullah. Bismillah, salatu salam wa ala rasool Allah wa ala alihi wa sahbihi man wala ma'baak. What was previously mentioned, may Allah subhanahu wa ta'ala reward both of you immensely for this remembrance of Allah, subhanahu wa ta'ala, primarily with the verses of the Quran. And subhanAllah, I'll never forget what one Sheikh was telling me, one of our Sheikh in Medina, he taught me a fiqh maxims, they call it qawaid al-fiqh. I think Sheikh Tariq, you know who it is, mashaAllah. I remember one time we were walking after class, you know, there's certain shuyuf that, you know, after class, it's like, after the lesson, it's like, no, I haven't gotten enough, you know? So you walk with him to his car, or if it's at the haram, you're walking with him to his car, all the way in the saf, you know, the open area, all the way down to the driveway. And he was talking about, yeah, it's so important that you bring people back to the kitabullah and sunnah. Particularly, you know, he was talking about the kitabullah when you're calling them to this, because it's so important, an tuhi kalamullah fi qulub an-nas. He said it's very important that you bring the words of Allah to the hearts of the people. You know, when you, you can mention a mas'ala or an issue, but if you have the opportunity,
is to bring what the creator said about it, and then extract from that benefits, is something that is highly preferable. You know, Sheikh Umar ibn Rahim Allah ta'ala, there's been many times he had this program, where there was a program on the radio station called Noorun Ala Ad-Darb. And whenever he would be asked a question, sometimes he would stop the questioner. Like he'll answer the question, and he'll stop the questioner and say, are you not going to ask me for the proof? He'll say, ala tasnih an-ad-dilil. He said, are you not going to ask me for the dilil? Because it's important, you know, for we as Muslims, to have some type of relationship with the book of Allah subhanahu wa ta'ala in our everyday life and things that we face and things that we encounter. Because subhanAllah, when you understand the meanings of these verses, it's going to have an effect. And that alludes to what Dr. Taha was saying, is that even in psychology, there's a therapy of when you're speaking to yourself, I think it's called CBT, cognitive behavioral therapy, where you're speaking to yourself, and the more you speak about it, the more it engages your thoughts about that particular thing. And the more that can become, you know, a belief system even. And we see that subhanAllah with the adhkarat of salah. SubhanAllah, subhanAllah, subhanAllah, subhanAllah, walhamdulillah, walhamdulillah, walhamdulillah. Understanding, you know, when I first used to say that as a convert, I think, okay, what's the difference between glory to Allah and praises to Allah? Right, you think of al-majeed, right? And you think of, you know, Allah subhanahu wa ta'ala, subhan, and you think of Allahu akbar. What's the difference? When you start, that's the pondering over it, and you say it every single day after you've just detached from the world in your salah. So without a doubt, you know, may Allah subhanahu wa ta'ala reward all of you for tuning in to this, and any program that is reminding you about what Allah said about particular things in our life, about everything in our life, not particular, everything in our life, whether generalized or specified through the sunnah of the Prophet salallahu alaihi wasalam or other verses in the Quran. May Allah subhanahu wa ta'ala reward you all for tuning in to the du'a book
that is what the Prophet salallahu alaihi wasalam said. I'll never forget another statement with Shaykh Abdul Mursal al-Abadi, a Shaykh in the haram. He taught us in the third year in hadith. I had two things. You know, he said, I asked him at the end of class, it was in Ramadan, and I asked him, I was like, Shaykh, and I went up to him, and you know, he had his son with him, was in our class as well, and he said, I said, Shaykh, what's more preferable in Ramadan? You know, talab al-ilm or praying, you know, in the middle of the night? And he said, in his virtuous month, he said, talab al-ilm, yutlab araba arashreen saa. He looked at me, he looked at me, but you know, Shaykh was blind, saying that this is something that is 40, you know, it's your whole life. But there are certain virtuous practices in Ramadan, it's important for you to embark upon. You know, it's something that is very, very important. And also in the haram, he said something very profound. I'll never forget, this was in my second year. You know, somebody was asking about, I don't mean to turn this into a dua lesson, but it was something that was a qaeda for me. It was a general rule for me, and for all of us as Muslims, inshallah. You know, many people would come with their own duas, right? They would come with, Shaykh, what about this dua? It has a good meaning behind it. But then the Shaykh says, subhanAllah, he said, subhanAllah, kam min adi'ati nabi salallahu alayhi wa sallam, lam nahfugha. He said, how many duas from the Prophet salallahu alayhi wa sallam that we have in front of us, and we haven't memorized them, before we go to our own understanding of what we may consider as good. Not to say that it is not, but we have to remember, this is from the messenger of God. So there are going to be meanings that are apparent to you, and there are going to be meanings that may not be apparent to you today, but when you face that encounter later in your life, you're like, oh, now I understand why he said it in this sequence. Now I understand why he mentioned it in this fashion, why he chose this word. Now I understand the context of what he said.
It was an answer to a question, or it was a response to something. You're not going to get that, except with the messenger of Allah, salallahu alayhi wa sallam. So I highly implore you all, I want to thank you all, mashaAllah, after thanking Allah subhana wa ta'ala for tuning in to just get some reminder about the Quran, and inshaAllah, tuning into that e-book with the Prophet salallahu alayhi wa sallam, and how he spoke to Allah subhana wa ta'ala. And that's the best way to speak to Allah subhana wa ta'ala with the Quran as well. And that's a segue to what I want to talk about in regards to the ridah with Allah subhana wa ta'ala being pleased. It's interesting that Shaykh Tahir mentioned about the companions as well. WadiAllahu anhum waradu anhum. We say may Allah be pleased with them because they were pleased with Allah. And they were the companions because of what they did, their struggle. It wasn't just given to them. It was a struggle that they went through. Hence, you have darajat and levels of companions in regards to virtue. So when we look at this verse in the Quran, whenever I teach my children, the youth, anyone, new Muslims about wudu, I start with 5-6. Chapter 5, verse 6, the chapter of Maidah, verse 6. The table spread, verse 6. And this is the verse that speaks about wudu. This is a verse where Allah subhana wa ta'ala gets a little more descriptive when speaking about wudu, mentioning the body parts that should be washed. And if there's no water that is available, Allah subhana wa ta'ala facilitates with sa'eed and tayyib. And scholars differ what is sa'eed and tayyib, but it is the turab or the ramah or the dust, you will, or the, we would say, the dust or the sand or the particles that come up, that elevate from the earth. Whether it is on a surface, a hard surface, or that which is the actual dirt from the ground, we see that our scholars have explained that extensively. So understanding that SubhanAllah, Allah subhana wa ta'ala, after He says,
yaa ayyuhallatheena aamanoo itha kumtoo bilasalati faqsiloo wujoohakum wa aydiakum ilal maraafiq waamsakhoo birooosikum wa arjoolakum ilal ka'bain Allah subhana wa ta'ala mentions, O you, O you who believe, when you stand for prayer, or if you plan to stand for prayer, faqsiloo wujoohakum wa aydiakum, wash your faces and your hands, ilal maraafiq, to the elbows, including the elbows, waamsakhoo birooosikum wa arjoolakum ilal ka'bain, and wipe your heads and wash your feet, arjoolakum ilal ka'bain. And He says to wipe your head and to wash your feet, ilal ka'bain, to the ankles. And then He mentions certain concessions, wa in kuntum junuban fattaaharoo and if you were in a state of impurity from being intimate, fattaaharoo, and this is to make ghusl, because of the morphologic makeup of the word tahaaroo. wa in kuntum mardaa o alaa safaran o jaa ahtukum minkum min alghaa'it o laa mastum min risaa wa lam sujidoo maa'an fatayammum musa'eedan tayyiban And Allah Subh'anaHu Wa Ta-A'la continues on to mention certain circumstances which would allow you or give you the concession by using turab or using dust or dirt to purify yourself in the absence of water. But what I want to capitalize on here is the last portion of the verse. And as I mentioned before, and as mashaAllah, many of the mufassireen and the ulama in particular, and I love what Imam Abdur Rahman bin Sa'di rahimuhu Allah ta'ala who died around 1376 after hijri, he mentions SubhanAllah, you know, in this verse, five, one, 51 benefits from this verse. 51. What kind of pondering is that over this verse? 51 benefits over this verse. Also, Imam Abdur Rahman bin Sa'di rahimuhu Allah ta'ala when he, at the end of the verse, as I mentioned before, the names at the end of a verse, when Allah brings his names at the end of a verse, he always ties it to the context, to liven the names of Allah Subhanahu wa ta'ala and bring that life in our hearts
to where when we face the particular situation, we remember this particular name. So here at the end, Allah Subhanahu wa ta'ala says, ma yureedu Allah liyajAAala AAalaykum min harajan walakin yureedu liyutahhirakum wa liyutimma ni'matahu AAalaykum wa laAAallakum tashkuroon He says here, Allah Subhanahu wa ta'ala does not intend for you any burden. And this is important because when Allah mentions his intention, this is important for us to take heed to, as every verses, but you will find sometimes Allah will mention iradatahu wara'a hukmihi He will mention one of his intentions or motives or objectives or wisdom, if you will, behind the legislation. Because many times when we hear halal or haram, we think good, bad, or allowed and not allowed. And it becomes sometimes jaff or dry. You know, sometimes in Islamic law, we think of it as something that has no life to it. We have to remember that anything that is halal or haram has a maqsad shar'i behind it. It has an Islamic objective behind it, which ultimately is to fulfill those five maqasad that we know, the Islamic objectives. And one of them is preservation of life, preservation of religion, preservation of money, preservation of honor, preservation of the genealogy or the offspring. So when we see here, subhanAllah, Allah subhanahu wa ta'ala says He does not want to cause any burden upon you. And that is very important when you may face something that is hard in your life, that Allah is predestined for you to happen. Know that He doesn't want anything bad for you. He doesn't want to make this hard on you to where you will leave Islam or to where you will leave a certain practice of Islam or to where you will leave what Islam may deem as decent or may deem as civilized and you may not deem it as though because of what you may be facing in your life.
He does not want that hardship. So automatically know that this sharia has been brought for you to replenish your fitrah, to replenish your soul, to keep it aligned. That's important for us from the very beginning or any time that we read a ruling in Islam or hear about a ruling in Islam, that Allah only wants for you the best, better than you want for your own self. So that's the first thing. May yuridullahu liya ja'al alaykum min haraj. walakin, rather, He wants for you what? Rather, He only wishes to cleanse you. He wants to cleanse you. He wants to cleanse you from two primary aspects. From the aspect of your heart being your faith, being your connection, being the close knit that you have with God. And that is exactly what the word aqeedah means. uqtatu qalb, that the heart's connection with their Lord. That is exactly what the word means. So how tight is that connection? How tight is that knot, that bond with Allah Subh'anaHu Wa Ta-A'la? He wants to cleanse that. He wants to make sure that it's pure. He wants to make sure that it's consistent with what He wants from you. And that's why when the Prophet Sallallahu Alaihi Wasallam was ordered, he said, ya ayyuhal mudathirukum fa-anthir wa-rabbaka fa-kabbir wa-thiyabaka fa-tahhir. When he ordered him to go and call the people to Islam and call the people to the message, he said, wa-thiyabaka fa-tahhir. And your garments purify them. Some scholars is mentioning that it is, you know, thiyabak, the deen that you are calling to, the aqeedah, the faith, call to that which is pure. Call to that which is the message that you've been given of tawhid, of the oneness of Allah Subh'anaHu Wa Ta-A'la. So he wants to purify you, but you notice the context before that
is the purification of the limbs. The purification of the limbs, which is a direct manifestation of the purification of the heart. Because someone can easily ask, as our children may have asked, why do I have to wash my face and only to my elbows? Why can't I just wash my hands? Why would I use dirt to purify myself? Why can't I just use, you know, the disinfectant or what we're using nowadays, all of this? Does that take the place, right? Well, because it goes beyond your understanding. Had that deenu Allah. This is the religion of Allah that is legislated. We are not the legislators. It is upon us to be the practitioners of the legislation. That is our responsibility. And then Allah Subh'anaHu Wa Ta-A'la ends it, and he wants to complete the perfection upon you. yutimma ni'matuhu alaykum la'allakum tashkuroon He wants to complete his blessings upon you. And that is important, as we see many times in the Quran, where Allah Subh'anaHu Wa Ta-A'la mentions ni'mat, he mentions itmam. He mentions completion, to complete it upon you. And this is a completion of the deenul kamil. This is an aspect of it, because this is just one aspect of the sharia, which is wudu, which is tahara, wudu or ghusl. And there are many other practices that are manifestations of our allegiance to the Lord that inshallah we are pleased with. And then after that, at the very end, he says, perhaps you may be ever thankful. Looking at all of these rulings and situations that he mentions, bit tafsir, he mentions an explanation, and he expounds upon it, of how you purify yourself. He says at the very end, SubhanAllah, perhaps when you think and ponder over this, and other than that, from the rulings in Islam, what he has given you, perhaps you will say, thank you, Allah. Perhaps you'll be thankful. Perhaps you'll reminisce, as Sheikh Tahir was mentioning,
how this deen of Islam, there's nothing like it. There's nothing to the level of Islam that brings you serenity, that brings you peace, that brings you honor, that brings you justice, that brings you might, that brings you strength of integrity, but it's a small window for you to make an effort. And I'll end with the beautiful statement of the Prophet Sallallahu Alaihi Wasallam, you know, that we are thankful for this deen. When the Prophet Sallallahu Alaihi Wasallam, as many of us know this hadith, and Aisha radiAllahu anha, when she mentioned that the Prophet Sallallahu Alaihi Wasallam was standing in prayer, hatta yatafatta tafattaru qadma, that his two feet would crack. He was standing in prayer in the middle of the night to this degree. And then she asked the Messenger of Allah, are you praying to Allah Subh'anaHu Wa Ta-A'la and your previous and future sins have been forgiven? And what does he say in one riwayah, afala uhibbu an akuna abdan shakura or afala akunu abdan shakura? He said, shall I not be a thankful abd, a thankful servant or a thankful slave to Allah Subhanahu Wa Ta-A'la. So when seeing this beautiful verse, chapter five and verse of Maidah, verse six, we remember how Allah loves us by breeding us the methodology and practice and process of purification, which ultimately leads and strengthens and is a sign of the purification of the heart. When we ponder over that, let's at least show gratitude to Allah Subhanahu Wa Ta-A'la by doing these actions of worship. BarakAllahu Fi. JazakumAllahu Khayran, HafidakumAllah. Shaykh, this is the weekend edition. So like this is the longest Quran 30 for 30 in history, but I know no one's complaining. I'm not complaining either. I love you both dearly, mashallah. I mean, Allah Subhanahu Wa Ta-A'la preserve you both and be pleased with you both. I mean, this was extremely beneficial, mashallah. So I'm gonna, yeah, you're a lot. Bismillah, go ahead. Yeah, let me, I know it's the longest. So let's just go ahead and keep making it longer.
Just break all the records, I guess. But there's something phenomenal about what Shaykh Abdullah just said. And he talked about the benefits that Shaykh Abdul Rahman bin Nasir Al-Said, may Allah have mercy on him, and his tafsir pulls out from that ayah in Surah Al-Ma'idah. And he says, think about the contemplation that had to go into pulling out 51 benefits from this ayah. And I just wanna say, because we're doing Quran 30 for 30, and even though it's June 6th, the entirety of the Quran needs our tadabbur. Allah Subh'anaHu Wa Ta-A'la, because there's an opposite, right? There's tadabbur, and then there's just, your heart has a lock on it. Afala yatadabburoona alquran, amma ala quloobin aqfalun. I mean, do they not ponder over the Quran? Now, mind you, this actually is addressing the kuffar. Right, this is addressing people who have not believed in the message. So if they are being chastised for not pondering over the Quran, they don't believe it in any way, then what about the Muslims? Like, we really should be honoring this book by contemplating its verses, right? Amma ala quloobin aqfalun, or are these hearts locked? Are there locks on these hearts? Well, here's the answer. If there is a lock on any of our hearts, then there's a solution to that. We turn to al-Fattah, Subhanahu wa ta'ala. Allah is the opener, he'll open that heart, right? He'll let the light of revelation come to that heart. We have to turn to him. This is the best month to do that. This is the best month, you know, to build that connection with the Quran. We ask Allah Subhanu wa ta'ala to make us from those, the people of the Quran. Ameen. Jazakumullah khayran, hafidhakumullah.
May Allah be pleased with you both, your families. May Allah Subhanu wa ta'ala be pleased with us all, and make us pleasing to him. Allahumma ameen. Jazakumullah khayran for the beautiful session. It took, yaani, nathkuruAllaha sa'a, like to the literal, let's go remember Allah for an hour. It made it literal, you know? But it was beautiful, and I doubt that anyone is complaining, so. Shaykh Ta'ala, I hope we have you back, Shaykh. Yeah, barakAllahu feek. I believe so next week, I think, inshallah. Inshallah, alhamdulillah, hafidhakumullah. Jazakumullah khayran, everyone. Remember, download the books. Go to yaqeeninstude.org slash Ramadan. Also, please do donate and support our work, bismillah ta'ala, as we continue to put out free content. BarakAllahu feekum, wa sallallahu wa sallam, wa baraka nabiyyina Muhammad wa ala alihi wa sahbihi ajma'in. Wassalamu alaikum wa rahmatullahi wa barakatuh. Wa alaikum salam wa rahmatullahi wa barakatuh. Imagine an Islamic school teacher. Imagine her curious students. Imagine her teaching a concept as she usually does. Imagine a student raising his hand and asking a question, but that question is beyond her scope to answer, and she doesn't know how to address it. Imagine that teacher has a resource, has a place to go to that gives her a teaching tool that not only simplifies the process for her, but gives her the chance to answer the very real questions students ask accurately. Imagine the confidence with which she can deliver. Imagine how she can break down a big concept in a visual way. Imagine the impact and the positive change that confidence will inspire in her students. Imagine how satisfied and motivated he'll feel.
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