Qur'an 30 for 30 | Season 4
8 / 31
Juz’ 7 with Sh. Mohammad Elshinawy | Greatness is Never Forgetting God is Great
From a conversation between Jesus (pbuh) and Allah, to a powerful elaboration of miracles that take place around us all the time, to the proofs and power of God, Juz 7 includes several lessons from Surah al-An’am and Surah al-Ma’idah. In today’s episode, special guest Sh. Mohammad Elshinawy joins hosts Dr. Omar Suleiman and Sh. Abdullah Oduro to show the Qur’anic worldview on how to understand God in relation to the pleasure, despair, and miracles He shows us.
Download our FREE eBook “Qur’an 30for30: Judgment Day Edition”.
0:00 - Intro and dad jokes
5:01 - Dr. Omar Suleiman reflects on Surahs al- Ma’idah and al-An’am
7:44 - A conversation between Isa (a) and Allah
9:12 - The transition to Surah al-An’am through the parallels of miracles
10:12 - The proofs of God are all around us
12:50 - How should miracles inform our worldview?
14:31 - Sh. Mohammad Elshinawy reflects on a recurrent theme
15:21 - Those who need food can’t be God
16:53 - The One who feeds but is not fed is the only One worthy of worship
18:53 - The greatest shortcut to getting closer to Allah
20:44 - The story of Nafisa, the great-granddaughter of the Prophet (s)
23:11 - Sh. Abdullah Oduro reflects on Surah al-An’am
26:25 - A du’a to stop relying on yourself
28:26 - The concept of istidraj
30:20 - The Qur’anic worldview of the pleasure and anger of Allah
31:19 - Closing reflections and thoughts
35:12 - Wasn’t easy for God to create? Why do we praise Him?
36:40 - The story of Nur ad-Din Zengi
Transcript
This transcript was auto-generated using AI and may contain misspellings. Assalamualaikum warahmatullahi wabarakatuh, everyone. Welcome back to Qur'an 30 for 30. We are on to seven, walhamdulillahi rabbil alameen. We ask Allah subhanahu wa ta'ala to accept our first week of fasting and to allow us to continue in Ramadan strong with the night time and to have an accepted Ramadan and have our deeds accepted beyond as well. Allahumma ameen. Alhamdulillah rabbil alameen. We're joined today by Sheikh Muhammad al-Shannawi, Abu Abad, alhamdulillah. One of the originals of Yaqeen. We call you like an OG of Yaqeen because you've been here from the start, alhamdulillah. Hopefully you'll never leave us inshallah as well, so we're happy to have you alhamdulillah and Sheikh Muhammad is in Allentown, Pennsylvania which is an interesting place, alhamdulillah. I'm not gonna take any shots. No, no shots. No shots will be fired here. Except that mashallah, great community, impressive. You don't think of, you know, Muslim civilization in a place called Allentown, but it's just He just called us bedouins. It would be nice if you had an airport, right? That sounds like a shot. I don't know. I'm just saying it wasn't meant to be a shot. It was just meant to say that. I mean it's ordinarily one of the most well-mannered people I've ever met. What do you know, sleep deprived, coffee withdrawal, low sugar at this point in the day. Yes later, yes event. That's something in Ramadan. I'll make tawbah inshallah and I'll try to try to be better inshallah. Allentown is amazing. Allentown is amazing mashallah. What you guys are doing out there is incredible. Also Sheikh he wrote the book The Eternal Prophet, Alhamdulillah, I mean the Prophet, about the Prophet Sallallahu Alaihi Wasallam, The Proofs of Prophethood. If everyone could go to Yaqeen's book section on our website.
I know many of you are watching on YouTube or you're interacting on a particular social media platform. If you go to the website, go to books. That is an incredible book, Alhamdulillah, that Sheikh Mohammed put together on the proofs of prophethood. It is in my opinion the best that's written in English, Alhamdulillah. And it's free for you to download and benefit from. It's very curricular as well. Sheikh Mohammed, any words about the book? Putting you on the spot. I don't want to speak too much on it to be honest, but if I felt like there was something as needed as this available in the English language, I would not have, you know, like gathered myself for it. So I do believe it's one of the most necessary themes of the hour for us, especially in the English-speaking world. Absolutely. BarakAllahu feekum. I'll reward you for the effort and the whole team and everyone that worked on that, Alhamdulillah. So please do benefit from it, Inshallah. Sheikh Abdullah, you're going to start us off today. Yes, bismillah ar-Rahman ar-Rahim. I was, what did the convert say? All right, what did the convert say when they walked in the masjid and they just learned prayer? They walked in the masjid and saw them praying Tarawih. He just learned how to pray, he walked in the masjid and he saw them praying Tarawih. What did the convert say? Wow, that's a lot of prayers. Good job. Mashallah. That's really good. You came up with that. That's all you, huh? Mashallah. Somewhat, yeah. Mashallah. Sheikh Muhammad, what do you think? I mean, let me just plead the fifth, bro. You can turn me down. You can turn me down. You can turn me down.
You can turn me down. You can turn me into a pretzel if I'm within reach. But it did remind me actually of a story of a brother who hadn't prayed in like 20 years and he finally repented and came back to the masjid and the first prayer he joined was actually janazah prayer. And so he was utterly confused and he was just like, this whole bowing thing, they removed it. Abrogation. Abrogation in real time, huh? SubhanAllah. It was an indirect reminder though. It's like he came back and like... Of course, definitely. Mashallah. That's really good. Sheikh Abdullah, I give you a thumbs up. JazakAllah khair. Sheikh Muhammad usually is someone who will appreciate a bad joke just out of his well-manneredness. But something about the lack of sugar and the time... It's like a ping-pong match and I'm in the middle of it. Alhamdulillah. Blessed to have you, Abu Abad. Bismillah. So we'll go ahead and get started, inshallah. Bismillah walhamdulillah wa salatu wa salamu ala Rasulina wa ala alihi wa sahbihi man wala. So as we mentioned, we are in verse 7, walhamdulillah. And we are continuing now with surah al-Ma'idah. So it's sort of the end of surah al-Ma'idah going into surah al-An'am. And if you go back to the first season of Quran 30 for 30, we actually talk about just the context of surah al-An'am in the sense of, you know, how glorious this revelation was to the Prophet ﷺ. It's a Makki surah and it all came down at one time with 70,000 angels praising Allah ﷻ surrounding its revelation as it descended on the Prophet ﷺ. So imagine this entire surah coming down on a messenger ﷺ. It's an incredibly beautiful surah and the entire Quran is beautiful. But there's a portion of surah al-An'am
that I particularly just love. It's one of my favorite portions of the Quran as a whole which I'll talk about inshallah ta'ala. But, you know, just to say that and I mentioned this either last year or the year before. You know, my sheikh actually taught us aqeedah, creed through surah al-An'am. It was his curriculum, subhanAllah, that we started with just surah al-An'am because this was just such a beautiful defense of monotheism and an elaboration on who Allah ﷻ is and what He expects of us in accordance with that. So it's a powerful, powerful surah and the first Makki surah that we come across, Makki meaning it was revealed in Makkah. But I want to inshallah ta'ala talk about the transition from a worldview perspective as is the theme of this year. You know, the beginning of this juz is talking about the sincere ones of Ahlul Kitab that did accept the message because they recognized it. So it talks about the sincere followers of Christ, of Jesus ﷺ that see in the message of Muhammad ﷺ the same monotheism and the continuation of the original message of Christ and they accept it and they're deeply moved by this message. And in that process, subhanAllah, you find the conversation between Allah and Isa ﷺ. Allah and Jesus ﷺ Himself on the Day of Judgment. And this is the end of Surah Al-An'am, so if you go to verse 1, I'm sorry, the end of Surah Al-Ma'idah, if you go to verse 110 of Surah Al-Ma'idah, after Allah ﷻ talks about the final you know, the final feast that Isa ﷺ has with his people and clears Isa ﷺ from the claims made against him as well as the claims made for him that are not justified. So those that denied him altogether and those that elevated him to a god. After that, Allah ﷻ speaks to Isa ﷺ directly and gives us a window into that conversation on the Day of Judgment.
Verse 110 of Surah Al-Ma'idah where Allah ﷻ mentions to him his favors upon him and he mentions to him the way that he bestowed the message upon him and the way that he taught him. But particularly if you go down into that verse وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَا وَالْأَبْرَصَ بِإِذْنِي You know, these are words that Isa ﷺ says to his people that I blow into the you know, or I fashion clay and then I blow into it and by Allah's permission, by Allah's permission, it becomes like a bird. And he starts to mention the way that he heals by the permission of Allah and the way that he raises the dead back to life by the permission of Allah. So here, it's Allah ﷻ saying to Isa ﷺ, remember when you were able to fashion clay and turn it into a bird by the permission of Allah and cure the ill by the permission of Allah and raise the dead by the permission of Allah. So Allah is mentioning that this was my will, my permission. And after he mentions all of these favors upon Isa ﷺ and the miracles that were bestowed through Isa ﷺ Allah ﷻ you know, takes us to the next surah of surah Al-An'am. So there are two things I want to tie here. Number one, these miracles of a prophet that are happening in front of you, right? Clay that is being assembled and being turned into a flying bird. The sick being cured. The dead being raised back to life. All of these miracles that were happening to those that were around the prophet. In surah Al-An'am, Allah ﷻ mentions to us the miracles that are happening right in front of you at all times. And I actually want to make this point, you know, as clear as possible. The miracles that exist around us and within us constantly are fascinating,
are powerful, and are enough to know that He is Allah ﷻ and that we are accountable to our Creator. They're enough. They are enough. So the proofs that came through the prophets of miracles that were specific to those people, those proofs were proofs for that particular prophet to that people. But the proofs of Allah ﷻ are all around us. So look at the next surah, verses 95 until 99 and I'm not going to be able to get through all of them because of just time, but I want you to read these verses on your own time, inshaAllah ta'ala, and actually ponder them as you come across them in your daily reading bi-idhnillah ta'ala. Allah ﷻ mentions, Allah ﷻ is the one who causes the grain and the kernel of fruit to sprout. And Allah ﷻ mentions, He is the one who brings forth the living from the dead and brings forth the dead from the living. That is Allah. So why are you insisting upon this path of deviation? So Allah ﷻ is saying look at the miracle around you constantly where He's causing the earth to split open and causing all of these elaborate fruits and plants and trees to grow from the earth around you. And that is a sign of bringing forth the living from the dead and bringing forth the dead from the living. And Allah ﷻ continues, He's the one who causes al-isbah, He's the one who causes the dawn to split forth as well. And He ordained the night in its stillness and the sun and the moon with their orbits. Allah ﷻ is mentioning the entire creation around you. So look underneath you. Look above you. And then Allah ﷻ says, He's the one who caused
the stars for you to be a source of guidance in the darkness. Right? And He talks about that favor. And then Allah ﷻ mentions all of these different things. In verse 99 in particular, where Allah ﷻ mentions He is the one who brought forth the water from the heavens. And through that we brought forth vegetation of every kind. And He goes on to talk about the very different things that come through these miracles. SubhanAllah, the power of this is that you have the miracles of Isa that are specific for the proof of that prophet. And you think, wow, if I was there when these miracles were happening through Isa but the miracles that are happening all around you, you just have to read Surah Al-An'am SubhanAllah, verses 95 as I said to 99. One of the most powerful elaborations on the miracles that take place around you all the time. The last thing that I'll say here, inshaAllah then pass it on to Sheikh Muhammad. So what is the way that we interact with that then? Allah created all of this. There are miracles happening around us. Our world view is inherently informed by this idea that our world is miraculously functioning because of a perfect fashioner in Allah ﷻ. So what does that mean for us? That means, how much does that creator know me? How much does he know within me the processes and the secrets and that which I conceal if he's done all of this with such perfection that even my innermost thoughts, I'm accountable to Allah ﷻ. He knows what's inside of me. And so, just the other connection that I'll mention here in the end of Surah Al-Ma'idah Isa ﷺ, Jesus peace be upon him says, ta'lamu ma fi nafsi wala a'lamu ma fi nafsik You already know what's inside of me. I don't know what's inside of you. O Allah, innaka anta'alamu alghuyub You are the one who has knowledge of all things, seen and unseen. So that's the end of Surah Al-Ma'idah and then Surah Al-An'am
How does it begin? wahuwa allahu fissamawati wa fil ardi ya'lamu sirrakum wajahrakum wa ya'lamu ma taksiboon He is Allah, one true God in the heavens and in the earth. He knows your deeds, both secret and open, and he knows fully whatever you earn. So subhanAllah, as perfect as the miracles are around us, Allah ﷻ knows what we are thinking, knows what we are feeling. Allah ﷻ has decreed the smallest details within us and Allah ﷻ has decreed the smallest details around us. And those are miracles, and those are also responsibilities that we have back to him, subhanahu wa ta'ala, and inshaAllah ta'ala that I'll pass it on to Shaykh Muhammad. JazakAllah khayran, Shaykh Omar. Bismillah, alhamdulillah wassalatu wassalamu ala rasoolillahi wa ala alihi wa sahbihi ajma'in There was actually reading between al-ma'idah and al-an'am a recurrent theme that caught my attention that I'll try to have my reflection centered around. And it is the fact that those who need food, what Allah produces, right, the elaborate fruits and vegetation, those who need food are not God and should never lay claim to what belongs to only God. And those rather, the one who provides food is the only one deserving of being regarded as God, subhanahu wa ta'ala. So like in surah al-ma'idah when Allah Azza wa Jal was disqualifying that notion, negating the claim that others of course made, of divinity, the divinity of Jesus Christ peace be upon him and his mother. Allah Azza wa Jal said, ... ... The Messiah, and of course we do believe that he is the Messiah, the anointed one, the one God chose for
a very unique mission and ministry. The Messiah, the son of Mary was but a messenger. Messengers came to pass before him too. ... And his mother was of the greatest confirmers of truth. But again, not gods, right? Then he goes on to say he was a messenger, meaning only a messenger. That is the sealing. And his mother was a siddiqa, only a siddiqa. That is the sealing. Then he goes on to establish this by saying, ... ... Because the two of them used to consume food. And then Allah Azza wa Jal says, ... Look, look at how clearly we're making these signs for them, like people eating food can't be God. As Ibn al-Qayyim rahimahullah when he was questioning those that ascribe to this faith, he said, tell me, tell me about God. ... ... And then he's going to go and eat. And then he's going to drink. And then what has to come of these two, right? Urination, excrement. Then what has to come of these two comes about. Can that ever be a God? So that's in Surah Al-Ma'idah. And then in Surah Al-An'am, Allah Azza wa Jal says this again in a powerful rhetorical about those who try to dissuade people from believing in the one true God, the Supreme, the Almighty Subhanahu wa Ta'ala. ... ... ... Should I ever accept other than Allah as my guardian and master? ... When he is the originator of the heavens and the earth. ... ... And he is the one who feeds and is not fed. He's the one that feeds and is not fed. Therefore, not only do we need to be fed so we're dependent on him, but he is the one that feeds so our life is in his hands, Subhanahu wa Ta'ala. This theme is hugely Qur'anic, centrally Qur'anic.
When you recognize your utter dependency on Allah as your world view, you recognize that certainly Allah is deserving of his right to be worshipped, Subhanahu wa Ta'ala. Like when Allah says, ... ... ... ... ... Or the most famous verse about worship, when Allah says, ... ... ... I didn't create the humans or the jinn except to devote their lives to me. Then he also knows our inner secrets as Shaykh Omar beautifully put it. He also knows human psychology because he created it. And so he knows what could be whispered to us when we hear, I didn't create you except for worship. So then he puts the disclaimer there. The very next verse says what? ... It's not that I need for them to provide for me. ... It's not that I need them to feed me. I'm not fed by their worship of me. ... Allah is the perpetual great provider. ... The bearer of great strength. Out of these two, Al-Ma'idah references this and Al-An'am, you know, I just wish to remind myself really and everyone that it is the greatest shortcut. This Qur'anic worldview to easing you towards devoting your life to Allah Azza wa Jal. You know, Sahl ibn Abdullah al-Tustari used to say that between the servant and between God, there is no shorter path. You know, there's never a shortcut. What he means like if ever there's a shortcut, the biggest thing you want to focus on, he said, ... There's no path between a servant and his Lord that is shorter than Al-Iftiqar. To recognize your utter impoverished nature. You're inherently dependent on him. He's inherently independent of us. Subhanahu wa ta'ala.
Recognizing that, adopting that lens for the world, for life, for your identity that peels away all the layers like nothing else. Like the God complexes, you know, get peeled away. The narcissism gets peeled away. I am just a few meals away from falling apart, right? I'm one sip away from cracking, right? And especially in Ramadan now, fasting is so special for that. You recognize how merciful Allah is for providing you with food in those moments as the day winds down when you become that much more fragile and recognize your dependency on food. You know, there's one last thing I'll mention SubhanAllah, just perhaps coincidentally, although all things are by Allah's Qadr, right? That ties in with this theme and somewhat coincidentally with Surah Al-An'am, which is the great granddaughter of the Prophet salallahu alayhi wa sallam. Nafisa. Nafisa, the daughter of Al-Hasan, the son of Ali ibn Abi Talib radiAllahu anhu, right? And so Nafisa, she fasted for the last 30 years of her life, just showing you how devotion to Allah Azawajal, which is an exhibition of your brokenness and your recognition of your need of Him and Him being the provider. She did so much more of this than us, right? What kind of layers did that peel away for her? They say she fasted the last 30 years of her life and then on her deathbed, she was in such weakness and such pain, they were trying to force her to break her fast as she was dying. So she said to them, what? What? Break my fast? I've been asking Allah for the last 30 years to meet him while fasting. You think I'm going to break it now? Never. And like her family's around her, they're sympathizing, they're, don't do this to yourself,
you know, God doesn't need your worship, and just out of compassion, out of love, right? But the layers were peeled for her. She saw through it all. She ignored them all. She continued reciting the Quran in her final hours and days. She continued reciting and the biographers, they say the very last verse she recited was in Surat Al-An'am, wherein she said, say to them, to whom belongs everything in the heavens and in the earth, say it all belongs to Allah, right? It all belongs to Allah. He has mandated, not because he owes us anything, he's independent, right? But he mandated on himself out of his mercy and generosity. He has mandated on himself rahma, mercy, and then her soul departed and left her body. Rahimahallahu wa radiyallahu ta'ala anha. And so I just want to invite everyone to appreciate those last moments of your fast. There is a reason why you're closer to Allah when you're fasting, and your dua is accepted when you're fasting. Just like the oppressed person, just like the traveler. Those are moments of weakness and desperation, and that is the shortcut to God. Surat Al-Ma'idah reminds us of this, Al-An'am does as well, and the whole Quran, you know, carves into our personalities that worldview, may it never waver. Allahumma ameen. Beautiful reflection, shaykh. JazakAllah khair. Shaykh Abdullah, at-tafala. JazakAllah khair. Bismillah, wassalatu wassalamu ala rasulillah, wa ala alihi wa sahbihi yawmin wa la amma ba'd. May Allah subhanahu wa ta'ala not allow that to waver within us inshallah because the deprivation and vulnerability is what is needed for najaf, for success in this life and in the next. Because that is exactly what all the prophets called to, and Allah subhanahu wa ta'ala continuously throughout the Quran reminds us of those scenes in the lives of each one of the prophets, reminding them, the people around them, and ultimately all of us to come back to Allah
subhanahu wa ta'ala, to return to him, and to make sure that our hearts are enveloped with his mercy by us calling on him and particularly acting in a means of gratitude which is following the way of the sharia, the way of the legislation which they have brought, primarily that of the closeness to Allah subhanahu wa ta'ala in our belief in him and not believing in other gods or anything along with him. I want to capitalize on something on chapter of Al-An'am where Allah subhanahu wa ta'ala just gives a generalization of the nations before and their attitude and how Allah subhanahu wa ta'ala responded to that attitude. We see this throughout the Quran but there's one primary message that I want to capitalize on in regards to our relationship in response to the actions of Allah subhanahu wa ta'ala. Allah subhanahu wa ta'ala says in verse number 42 through 44 Allah subhanahu wa ta'ala says here, and we indeed sent messengers to other nations before you and then seized those nations with misfortune and hardship so that they might humble themselves before us. Allah puts them through situations for them to see the ayat and signs of Allah subhanahu wa ta'ala to recognize that he is a creator and he has ultimate control over all things. But Allah says perhaps they may be humble. So looking at yourself and seeing whatever situations you've been in, whether it's from the do we turn to Allah subhanahu wa ta'ala and ask for his favor, for his protection, for his love? Because when we turn away from him and focus on the tangibilities of this life, the things that we see in front of us, which could ultimately be beautifying something in front of you to where you neglect an aspect of your gratitude, your recognition to those of those ayat, those signs of Allah subhanahu wa ta'ala,
which entail could make you give you a shade or an element of istikbar, of arrogance, and you may not even realize it totally. Allah subhanahu wa ta'ala mentions in the next verse Allah says after that, but when the misfortune befell them from us, why did they not humble themselves? Then their hearts had hardened and Satan had made their deeds seem fair to them. May Allah subhanahu wa ta'ala protect us from making us rely on ourselves. As the Prophet sallallahu alayhi wasallam says in a beautiful du'a, I love this du'a, as a portion of the du'a, doesn't end there. Do not make me of those or do not allow me to be of those that rely on themselves for the time span of the blink of an eye. We have to stop and think to ourselves, has there been a moment where we think it was all ultimately because of us and there was nothing after that, that we were the ultimate source, that everything started and ended with us, our success, whatever we've been given, we use it for that which is good or we use it for whatever and we say it is because of me. That is what I've been given or that is what I have and I don't show any thanks or gratitude. That is where the tazeen of Shaitan can come into play or you have been given something and you are embarking upon it and when you use it for whatever it may be you do not thank Allah subhanahu wa ta'ala based on that. You don't thank him for what you have been given and using it in that which is khair, in that which is good. So Allah subhanahu wa ta'ala is mentioning here, but when that time comes did they not humble themselves or was it the tazeen
of the Shaitan that made them think that their actions totally was because of them and they were misguided because of that. Then Allah subhanahu wa ta'ala after that in this last verse subhanAllah mentions a beautiful, a beautiful reminder for all of us as all of this is a reminder but then that punishment comes and he uses a certain word here which is very profound. He says after Adhan Shaitan al-Rajeem, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبَوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ He says here subhanAllah, so when they forgot what they had been reminded of we opened the gates of all things so that while they rejoiced in what they had been granted we suddenly seized them and they were plunged into utter despair. May Allah subhanahu wa ta'ala protect us from that. So there's a concept in Islam and this is the worldview of the or the Quranic world the Quranic view in particular there's a concept called istidraj where one looks at what they have been given or they are granted what they've asked or they are they are granted what their nafs desires what they what they desire from the tangible things of this life but the more they are given the more they are held accountable for it and the more that is for lack of better words a sign of his punishment for you and this is what Allah subhanahu wa ta'ala did to previous nations that disbelieved in the prophets when we see that they've been given all this fortune but the more they're given the more of a punishment it is because that has been that which has distracted them distracted them from the mindfulness of Allah subhanahu wa ta'ala and that's why when he says when they forgot what they had been reminded we opened the doors of everything for them and some scholars say that which was closed for them
we opened it for them so the more they increased in their arrogance the more they increased in their preservation of life and not wanting to to to think about the afterlife denying the prophets Allah gave them more as a punishment we have to stop and think to ourselves is our negligence bringing more of what we think may be khair this is why it's important for the Muslim to have as some scholars mention khawf and raja to have fear and to also have hope in Allah subhanahu wa ta'ala because you're hoping on something beyond this life when you rely on what's in this life you will think that if someone is given fortune then that is a sign of Allah's pleasure or someone has been take something's been taken away from them or they don't have that much money or the tangibilities that's a sign of Allah's anger but that's not the Quranic worldview the Quranic worldview is that the pleasure and anger of Allah simply relies on your obedience to him and that's why Allah says when they turned away voluntarily from the remembrance of Allah i.e. the remembrance that has been given through the prophets Allah subhanahu wa ta'ala the manifestation of his punishment can be in something that you may see tangibly as beautiful but in actuality it's something other than that so may Allah subhanahu wa ta'ala may Allah subhanahu wa ta'ala allow this fear of him this mindfulness mindfulness of him which brings fear and brings hope allow that to be the wings that we fly with which is uh based on love couched in love and allow that to be the source or the means inshallah after the mercy of Allah subhanahu wa ta'ala to enter jannah to be with him ameen ameen as you both were speaking especially this last part which is honestly one of the most frightening ayats because it shows you that you can be punished with blessings especially if you can't recognize those blessings and you know as we've been talking about jannah
and jannah is a theme obviously for the ramadan series one of the things that they're in that stress is that you can't enter into that jannah until you have jannah you're not going to enter into that paradise and realize that paradise in the hereafter unless you have the paradise of certainty in the heart and subhanallah one of the things that is amazing and i kind of go back to what i think is again one of the most beautiful verses in this juz verse 99 of al an'am you know if allah was talking about this and it's talking about someone else's property or something that doesn't happen with you like allah's talking about uh rain coming down and trees coming up and fruits that are growing that are weighing down the branches of trees and even uses the same word of dania right that he talks about when he talks about jannah like this sounds amazing when it's someone else's garden but it's like what do you think you're eating from every night what do you think you're consuming on your plate every night what do you think you're drinking your water from just because you're not seeing the origination of these miracles doesn't mean that they are in fact miracles and they're not just miracles they're blessings and the further you get away from allah the less you'll be able to see that they are both miracles and blessings from allah and you'll grow in your arrogance in the process and become an entitled person it's where the only thing left is for you to claim yourself to be a god right i mean you're your own provider at that point and so that's where it comes back to i think the powerful point that sheikh muhammad just made like you eat and drink you need food and water you fall apart without food and water how can you claim to be god and even the humanity of the prophets being shown prophet jesus peace be upon him and prophet
muhammad peace be upon him the humanity of the prophets being shown to say even these incredible human beings the best human beings are still human beings you have to know your humanity to appreciate the beauty of his divinity subhanahu wa ta'ala so inshallah just some closing thoughts sheikh muhammad we'd love having you on man seriously we love having you on so brothers we'll keep you on as long as we can so any closing thoughts inshallah reflections we'd love to hear from you both inshallah uh i just i just keep thinking when sheikh you know omar mentioned uh dania i was thinking that the fruits will come down and supply me in jannah and the fruits will just come down to you you know weighing down the branches just inshallah all of us today when you make your iftar when you eat the fruit or whatever you just say alhamdulillah that it has been given to you by allah subhanahu wa ta'ala when you take that bite of that fruit and know that in jannah it's much much much better so we ask allah subhanahu wa ta'ala for jannah amen uh i guess to your point sheikh i i'll speak on that uh you're you're referencing people to the statement of the prophet sallallahu alaihi wa sallam allah is pleased with a servant when they eat a bite and just praise him for it and drink a sip and just praise him for it subhanahu wa ta'ala and that's just how amazing allah is like this means nothing in the grander scheme of things but he's just appreciative he's he loves to give he loves to as they say forgive while we love to get and we love to forget and so we just gotta push back a little bit against that um you know i remember there was a brother i'm not sure i believe he became muslim eventually but he kept saying the ayat that are in the likes of you know i don't get it why is god talking about how impressive everything is that he made it wasn't
it easy for him wasn't it like a piece of cake for him so why is he asking us to praise him yes it meant nothing to allah in terms of like difficulty and power but it means absolutely everything to us that's why we should praise him for it that's the whole idea that we are nothingness right uh and you know the last thing i'll say also is that in our tradition there have been sort of some swerves some misunderstandings regarding the concept of iftikhar of recognizing our brokenness in front of allah it has made sort of pockets of our history uh veer a little bit fatalist and so no we don't mean that we if the car when understood correctly when understood quranically is actually incredibly empowering right it's not like oh i'm i'm nothing no i'm incredibly strong because allah made me such right it's more confidence couched in god than confidence couched himself right it is you know i can overcome any odds because nothing is difficult for allah not because i'm deserving this from allah or i'm inherently powerful and so many stories come to mind uh very heartwarming stories but maybe for another time inshallah can you share one shaykh i know you got one noreddin zinki you know noreddin zinki was one of the most exceptional personalities in islamic history he laid the groundwork for salahuddin to sort of reclaim jerusalem from the templars and the crusaders that had massacred everybody within its walls about 80 90 years prior but when noreddin zinki was going through egypt he used to one night i'll be very brief uh he used to hear people saying we got noreddin in our side we can't be defeated noreddin and he would always say and cry to allah who's noreddin a dino dino we're going to junto the dean is your dean oh allah and the army is your army oh allah you do what's befitting of your generosity and then one time
one night in his prayers he said to allah in his prayers who is noreddin that dog about himself he's sort of humbling himself in front of allah who is noreddin that dog to deserve victory oh allah you know it is by your light it is by your permission do not deprive them of victory because of my sins because of what they don't know about me and so a scholar came to him and said to him i just saw the prophet in a dream and he said to me that tell noreddin allah has heard what he said who is noreddin to be given victory and he removed out of respect for the commander remove the word dog and so noreddin was surprised and he said to him say the full dream and so the scholar took a deep breath and said he said who is noreddin that dog and so when he knew the secret detail he knew that this really was a vision from allah azza wa jal and he moved the armies quickly north towards damietta towards dumyat and allah allowed them to preempt what could have been a devastating blow that could have thwarted all the campaigns so allah is great and your greatness is through never forgetting your poverty in front of you incredibly powerful story despite our sins and shortcomings that he uses us for for this noble mission because uh we know we're not deserving of it may allah accept it from us all not deprive us because of our sins and shortcomings shaykh abdullah i really enjoyed today's session barak allah for you come everyone for tuning in we'll see you all tomorrow
Welcome back!
Bookmark content
Download resources easily
Manage your donations
Track your spiritual growth
1 items
1 items
1 items
25 items
50 items
9 items
