Surah Al-Jumuah #18 Life, Death and Destiny
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Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Surah Al-Jumuah
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AI Generated Summary ©
The concept of the Quran's formula is discussed, including the combination of Allah's words for the culture and the symbolism of materialism. The speakers emphasize the importance of reciting the Quran for a real emotional bond and the need for people to accept the truth. They also discuss the universal principle of not being guided by Allah and the difficulty of memorizing the Quran. The conversation ends with a promotion for sponsorship for students to learn the concept of Islam.AI Generated Transcript ©
So the donkey that was trying to get
rid of its burden ended up
carrying even more, which is an interesting analogy
because the Israelites, they tried to play with
the word of Allah. And the more they
tried to play with it, life became more
and more difficult for them.
More complications came in their life. Obeying the
word of Allah makes life easy.
Disobeying the word of Allah makes life difficult.
That is the Quran's formula. It's always been
there since the beginning.
Before you begin this video, just quickly wanted
to let you know
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Thank you.
Again, everybody Assalamu alaikum,
we're going to take a little bit of
a closer look at some excerpts from Jewish
literature, from Jewish scholarly literature.
This is something called the Sefrei Debarim.
It's a Midrash compilation. Midrash is one of
their earliest scholarly works, kind of their tafsir
work from the 3rd 5th century, and it's
called an analogy of the Jews and the
Gentiles. Basically, the believers and the
So Gentiles, the Goyim are the to them.
Okay?
And here's the analogy. Listen to this carefully.
I'll explain as we go. A man sent
his donkey and his dog to the granary
where 15 of
grain, basically it's 15 bags of grain
were loaded atop the donkey
and 3 on the dog.
So 15 on the donkey, 3 on the
dog. The donkey walked and the dog strained
to breathe, his tongue lolling.
He cast aside one and
placed it atop the donkey. Then he then
sent the same with the second and then
the third. This is how Israel accepted the
Torah
together with its commentaries and its minutiae.
Even those 7 commandments that the Noahides,
meaning the survivors from the time of Nuh,
could not abide and cast aside, Israel came
and accepted.
Okay. So the idea in this literature
is that they know humanity, the rest of
humanity could not carry the burden of revelation,
and they decided to be the ones to
carry it. So who gets credit? The Israelites
get credit. If you look at this ayah,
Allah responds to this by saying,
They were given the burden. They didn't take
it, they were
given the burden. So that credit is not
given to them using the passive form.
On top of that, they didn't carry. Now
2 animals were mentioned in this analogy. What
are the 2 animals?
Donkey and the dog. And the donkey was
able to carry the burden and the dog
was not able to carry the burden. It's
interesting that in the Quran, both the analogy
of the donkey and the dog is used.
Responding to this, in this surah it's the
donkey, and in Surah Al A'raf it's gonna
be the dog. And literally the donkey burden
too.
If you put a burden on the dog,
it will, it will start drooling. And if
you don't put it, it will still start
drooling because these they are people of dunya.
Right? But we'll get into the dog analogy
one day when we study Surat Al Aaraf,
but right now I wanna tell you about
the donkey analogy. The idea is the donkey
was able to carry the burden, and therefore
became the hero.
And thus is the burden of the Israelites.
You see how Allah is using something they
used in a positive sense,
and re engineering it and saying, Yes, you
did carry it like the donkey, quite literally.
So you didn't you're just a donkey carrying
books is what happened.
Okay. So
that's another. Now interesting
that the in the Hebrew language, in the
rabbinic text, the word for the donkey is
hamur,
which is basically the Arabic equivalent for what?
Al Himar. Okay. And
is the
usually in Arabic we say
We don't say
but the, the rabbis themselves use
for scriptures and the plural is used in
Arabic here
So Allah is actually using words in Arabic
that are closest to the rabbinic text. So
they feel a connection to what they have
when Allah is speaking too. So we learn
something from it and secondarily
they're hearing something. Then another dimension of the
donkey study,
the Zohar, another,
Talbudic text, Hebrew text teaches that the donkey
is I probably butchered that trans
that pronunciation.
The all the ultimate source of impurity. What
I read today was fascinating. They consider the
pig impure.
They consider the camel impure,
and they consider the donkey impure. But between
the 3 of them, the donkey is the
most impure to them.
So in their in their literature, the donkey
is the most impure of all the 3.
In addition,
the Hebrew word for donkey, chamor
shares the same root as the word for
material.
And that's why the donkey is a symbol
of materialism and crassness in Jewish literature. Okay.
Now a few interesting things here. 1, the
donkey is the most impure.
Look at this passage. What did Allah do
with human beings that accept this message?
Look at what they believed about themselves.
They believed about themselves that because they were
under the mountain, they were
pure. And now Allah is using the analogy
of the animal they consider the most
impure and saying this is so he's reversing
a lot of the themes that they carried
for themselves. Also, you will see later on
in this passage that they and one of
the things we saw about them was they
love life.
Right? They don't wanna face death,
and they will never wish for death.
And that materialism is something that we should
be afraid of in ourselves.
And what is the donkey a symbol of
in their literature?
The symbol of materialism,
of just having more and more in this
life and not concerning yourself with the next.
Then there was something really interesting with I
was just trying to find how are, how
is their religious tradition looking at donkeys?
Where's the imagery of the of the donkey,
the symbolism of the donkey? We have it
in the Quran. We have this example.
We have
Right? So we have references to the donkey
in multiple places in the Quran too in
different ways. But the Israelites in Egypt had
sunk to the lowest levels of it. This
is not from my literature. This is theirs.
This is from an article I got from
a Jewish website.
A Torah study website. The Israelites in Egypt
had sunk to the lowest levels of idolatry
and impurity. Outwardly, they were indistinguishable
from the Egyptian neighbors. When they lived in
Egypt, the Egyptians had their Shirki religion.
And this is saying that the Banu Israeel,
when they were living in Egypt, they basically
were following the same religion.
They looked like they were doing exactly the
same shirk as the Egyptians were doing. Doing.
According to the Midrash, even the angels were
unable to distinguish between the two nations.
They questioned God's decision to rescue the Israelites
at the Red Sea, protesting both the Egyptians
and the Israelites worship idols.
But as with the donkey, the impurity of
the Jewish people was only on the surface
hiding a great inner holiness.
Maybe impure on the outside, but there's a
inner holiness on the inside. This is actually
pretty interesting.
They believe that doesn't matter how impure the
donkey is. He's pure on the inside. Why
is he pure on the inside? Where did
the purity come from? Well, when they escaped
Egypt, they escaped a lot on donkeys.
Donkeys carried their gold, their items and carried
all their burdens.
So they escaped. So the donkey became a
symbol of their rescue from Egypt, even though
the donkey is impure. So then they developed
this entire philosophy that even though we are
impure, God will still save us. Like the
donkey is impure and He still was a
means to be saved.
Right? Now what did the Quran say?
Our hearts are
safe
deep inside, remember?
It's quite literally that commentary.
Now,
they believe there's a Messiah coming.
So they believe in their literature, and we
already know that Allah told us that they
were told from the very beginning, and
will come.
Right? So they have some version of that.
They call that the Messiah is coming. Okay.
Now,
let the Messiah come, and may I merit
to sit in the shadow of his donkey's
dung.
The rabbi says, If only I could just
be when the, when the, the Rasool comes
and I could be around even his donkey
and his donkey's poo, that'd be in the
shadow of his donkey's dung. That'd be good
for me. Once again, we find the metaphor
of the donkey used in connection with the
Messianic era. Okay. This is I'm gonna let
me explain this to you before I read
further. So what happens is they believe that
a Messiah will come,
but either the messiah will come from the
sky
or he will come riding on a donkey.
2 ways. If the Israelites are good and
they're pure and they don't do any sins
and they become
clean, then the Messiah will come from the
sky like a miracle.
But if the Israelites have become sinful and
they're dirty and they, you know, they've made
a lot of mistakes, they will still be
saved because the Messiah will come and save
them. But this time he will come on
a donkey, but they'll still be purified. They'll
still be if they're and by the way,
the word it's really interesting. Now that you
understand that
the rabbi here is saying that I'm pretty
sure he's going to come on a donkey
because we're pretty messed up. That's, that's what
he's basically saying. Okay.
Especially the part that even Israel does not
deserve it. Meaning if they don't deserve a
Messiah, then he will come on a donkey.
Yeah.
It will, it will, they will get the
messiah to redeem them. It's just that
the messiah in that case will come riding
on a donkey. Looking at the Hebrew in
the Talmud, the word for deserving
is actually the word Azekah,
purification in Arabic.
SubhanAllah.
Allah is purifying
their concept of purification.
Because their concept was, no matter what, in
the end we will be saved. No matter
what, you know, even if we're not deserving,
the, you know, the Messiah will come and
rescue us. So the word which is used
in the Ayah,
is actually in the Arabic language is safar
I think everybody knows safar, Musafir travel. Right?
And misfara is a,
to remove something
and is a slender horse. Basically the idea
of is movement.
The idea of is movement and the or
volumes and rolls and rolls and rolls of
their books, their literature. They used to, they
didn't have books like this, like open like
this, their rolls on both ends. So there's
2 sides that roll together and then you
open them up. Right? So
there's like, it's it's a long, long, long
scroll and they they write each one of
them one at a time and they roll
them together to get to a certain page.
They roll both sides of it to get
to a certain page. Okay. This is actually
referred to in Surah Al Tohr.
One of us is what,
Right?
That's actually referring to the Torah.
Okay. So that's the word used. It's very
logical because in that kind of a design,
you have to literally travel with the material.
You have to actually navigate
the text
and roll the pages as you go. Okay.
So,
Okay. Now
the imagery of sharing books, let's talk about
that. Let's
there's something called
like our the Quran paints a picture. So
now the picture in my mind is there's
a donkey and there's a bunch of loaded
sacks of like scrolls, sacred scrolls of the
Israelite rabbis
that are on it. Why would the scrolls
be on here? Well, the, the, the Israelites,
they moved a lot. Right? They were attacked
and they had to move and they were
attacked and they had to move again. And
one of the most precious valuable things they
had is their Torah,
which is on these large, large scrolls. So
they had to move them on the back
of a donkey. So go from one place
to another to another. Also,
when one rabbi dies or when one rabbi
passes responsibility to another rabbi, they have to
deliver the Torah. How are they gonna deliver
it? It's too large. They're gonna put it
on a donkey.
Right? So now the image of the delivery
system, their way of delivering a package,
the package is actually by way of donkeys.
But why is that analogy being used? It
is as if to say, it's just the
donkey carrying the load from one place to
another, then from another place to another, then
from another place to another.
And it's just a transfer of these scrolls,
but nobody's actually reading these scrolls. It's just
an empty delivery.
It's just passing
down. So the book no longer has meaning.
It's just something that gets passed down. One
thing that really scared me about this analogy
is that in the country I come from,
and I don't know, many of you come
from different countries, But in Muslim countries, we
have this tradition that we wanna make sure,
doesn't matter if our child,
knows Arabic or not, learns their deen or
not, whatever. We have to get someone to
come to the house and make sure they
read the Quran from the fatihatul dinas. They
did their khatam of the Quran, now they're
done with the Quran, they can move on
with their life.
And that child when they grow up, they're
like, My parents made me finish the Quran,
I need to make sure my child also
finishes the Quran. They call it, did you
finish Quran?
I love that phrase. It's very deadly phrase.
Did you finish the Quran? You're finished, bro.
Quran is not finished.
You can't finish the Quran. It's not mortal
combat.
K?
But you're basically, you're done with it. You
don't need that anymore.
And it's just an empty exercise,
a ritual passed down from 1 generation to
another, to another, where the father or the
mother know
nothing of the Quran, neither does the child,
but it's just being delivered like a just
a mindless passing down.
There's an interesting,
parallel
in his story that is also about the
Israelites,
about how they, their, their leaders,
when they, when they escaped Egypt,
they had lots of donkeys and you know,
different people had animals, but a lot of
people had jewelry And they didn't want, when
they're walking in the desert, they accidentally, their
jewelry falls out of their pocket, and now
it's lost in the desert. So they all
collected all of their jewelry, and they gave
it to some of their leaders
to carry on their donkeys and to carry,
carry with them.
Right? So the, the leaders were carrying everybody's
valuable assets.
Okay.
And what happened is
the leaders were really scared that they were
carrying everybody's valuable assets because if somebody comes
and attacks, they're not gonna attack the empty
donkeys.
They're gonna the leaders are gonna get killed
first
because the privilege of carrying everybody's money also
came with a lot of responsibility.
So what happened then when Musa 'alayhi salaam
left to speak with Allah, behind him Samiri
came and said, Hey, Musa's gone and the
only way we're going to get our prayers
answered is by way of
he came up with this scheme of designing
a cow.
Right?
Where's he gonna get the materials to make
the cow?
From the gold and the whatever they had
left. But all of that was not with
them. That was with their leaders.
So the people
rushed to the leaders and give us all
our gold. Give us the gold. We need
the gold right now. Why did they need
the gold? Because they wanted to put it
all together, melt it and turn it into
a kaff.
So the leaders were like, instead of stopping,
they're like, please take it. I don't wanna
be the one to die. Go ahead. Just
take it.
So we we were carry we were made
to carry the burdens
of the good things, the beautiful things, being
the jewelry of the people. But the moment
they told us, take get rid of it,
we were happily. We just threw it away.
We just got rid of it. And then
there's also an imagery of you're given a
heavy responsibility, but you just want to be
done away with it. You don't want to
deal with that responsibility.
Right. And that's also inside
Now basically we don't have to get into
the, the,
actually no. Now I'll just talk to you
a little bit and we'll wrap it up
today InshaAllah.
Now
the analogy of a donkey being carried to
to mate to carry bird is donkeys are
actually
animals that endure a lot of pain
because human beings have used them to go
up mountains
and to put more and more and heavier
and heavier loads on them. And doctors do
everything they can to just, any way they
can just get rid of the burden somehow.
They can just drop some, they lean sometimes
and try to, you know, get rid of
it. And then what, what, their owners do
is so that they don't, they're not able
to tip over. They put the kind of
load on them that half of it is
on one side and half of it is
on the other side. So they're kind of
now they double the load.
Right? And then they figured there's, when they
were carrying 1, because if you put it
right on top of the body, it's one
kind of weight. But if they try to
get rid of it, then the owner says,
Okay, you know what? I'll just split it
on either side. But then the owner realizes,
I could put a lot more on here
now.
Right? So the donkey that was trying to
get rid of its burden ended up
carrying even more, which is an interesting analogy
because the Israelites, they tried to play with
the word of Allah, And the more they
tried to play with it, life became more
and more difficult for them.
More complications came in their life. Obeying the
word of Allah makes life easy.
Disobeying the word of Allah makes life difficult.
That is the Quran's formula. It's always been
there since the beginning.
That's why Allah
says, Allah intends to make your burden easy,
lighter. (QS Al Rahman 1:5) Human beings were
created weak.
Marriage was made easy. Divorce was made easy.
Inheritance was made easy. Prayer was made easy.
Zakat was made easy.
All matters in Islam are actually
things that make life easy and all the
things you'll notice, all the things that are
prohibited in Islam
like alcohol or gambling or any all of
them are either addictions
or if you stay in them, they create
a lot of difficulties.
Like even if they feel good in the
moment, they will create like enormous long term
burdens and difficulties.
So the thing, the law of Allah, the
purpose of the law of Allah is actually
to make the burden
lighter. But when they didn't follow the exact
law of Allah, the burden kept getting heavier
and heavier and heavier and heavier on them
like a donkey that is being made to
carry so much load.
There's also pretty strong criticism. A donkey doesn't
understand what it's carrying,
but the Rabbis did understand the Torah.
They did that. So there's a contradiction in
the parallel.
The animal doesn't understand what it's carrying, but
the scholars of the of the Torah understood
what they were carrying.
Allah is saying that kind of understanding is
as good as not understanding at all.
Scary
that you can know something, but if you
know, if you know the word of Allah
but you're not benefiting from it, you're not
living by it, it's kitab and not hikmah,
right, then there's no difference between an animal
who doesn't know it at all.
There's, in other words, there's real,
there's the real knowing of the book and
there's the artificial knowing of the book.
And we have to be afraid that our
relationship with the Quran will no longer be
real. It will become
artificial. That's the scary part, which is why
I wanna before I end this session, I
wanna take you back to the second ayah
for a quick moment.
We you know, the recitation of the Quran,
the recitation of the Quran should be beautified.
And if you don't know how to recite
the Quran with Tajweed and you don't know
how to recite the Quran melodiously, for example,
this is something you should work on for
yourself.
You should 1 be listening. If you like
listening to a recitation of the Quran, that
Haqqari that you like, somebody that you enjoy
listening to,
listen to them, put them on and listen
to them. Make a habit out of listening
to the Quran while you're the study of
the Quran and the engagement with the Quran
that all has its purpose. But listening to
the recitation of the Quran has its own
purpose. But ultimately,
even the listening should be replaced with what?
With yourself reciting the Quran. And you
have to try to work on that to
the point where you start enjoying reciting the
Quran.
And when you do that, that is actually
when you're starting to have a real relationship
with the Quran. People say, I want a
relationship with the Quran. The The relationship with
the Quran is not just gonna come from
study.
That's gonna be an intellectual relationship.
But a real relationship with the Quran,
the emotional bond with the Quran, your heart
is attached to the Quran, that's gonna come
from recitation, that's not gonna come from dasir
study,
that's not gonna come from listening to lectures.
That's another
department,
2 different departments,
you know, and that deserves its own attention.
You know,
I can tell you like,
the study of the Quran,
when these, these weeks, when I'm teaching Quran
week, I'm all up in Quran study.
Right. And the moment this week is done,
I'm not studying any Quran.
I'm just reciting.
I just reciting
because
what I see in myself is
if you focus too much on the mind,
then the heart starts to
suffer, and then you have to replenish that
with
the heart. Then you have to the recitation
actually helps the heart. It helps it calms
me. It gives me it gives me peace.
You know, it makes me feel connected to
Allah Subhanahu Wa Ta'ala make me feel connected
to the Quran.
And then when I recite it, then it
makes me more curious and it brings me
back to what?
The study. And then the study
makes me want to go back to recite.
And there's this kind of there's the
on the one side and then the
on the other side, and that should be
every person's life, like a little bit of
time in the recitation, a little bit of
time in the study, and you're kind of,
you're building your relationship on both fronts with
Allah's book.
And don't underestimate the value of 1 or
the other.
Like people say, people get on extremes and
say, Oh, you don't even understand what you're
reciting. Why are you even reciting it? Or
why should I even go pray? I don't
even understand what's being said. Isn't it more
important that I just read the translation?
That's cool for here.
But the recitation,
exact words given by Allah, That's good for
what?
For here. That's for the Qalb.
So those are 2 separate things that we
have to work on simultaneously.
The advantage that the Arabs had,
the umiyeen, the first umiyeen had was when
they heard the Quran, they were understanding it
at the same time. So their recitation
and their thinking about it was happening simultaneously.
Now the rest of us are not Arabs.
So we got until we learn Arabic, we
got to separate those 2 projects
until, and it evolve ourselves until the time
where those 2 projects can work hand in
hand together. Right? So,
What a terrible example of the nation
that lied against the ayat of Allah. The
scary part here is, takdeeb, lying against the
ayat of Allah is a phrase used for
mushrikeen.
It's a phrase used for kafireen.
It's It's a phrase used for those who
rejected the Prophet, rejected the Quran, rejected revelation.
And Allah is saying, the people who were
scholars of revelation,
he considers them people who lied against the
revelation that they believed it.
You know, they say,
They say, We believe in what We have.
We don't have to follow Yours. We already
believe in what We have. And Allah says,
No, they deny what is with them. They
disbelieve in even what is with them.
I was actually for a long time I
thought this is just, you know, Allah is
saying this, but there's no way to prove
it. That they actually
know that the Quran is also the word
of Allah.
Until I
heard about Rabbi Abramson
on Facebook actually, and I follow him. I,
I could look up what he says every
now and then. Great scholar of rabbinic tradition,
a rabbi, and also a student of hadith
actually. Sadiq Arabic is a student of hadith.
And
he's answered many Muslim questions about the Quran
and
several Orthodox
Jewish scholars believe that Muhammad Sallallahu Alaihi Wasallam
is in fact a messenger of Allah. According
to them, they have a checklist
of how many things,
how many proofs do you need before you
declare someone a Prophet of God. They the
Prophet Sallallahu Alaihi Wasallam according to them, meets
all of the criteria.
All of them. So they believe him. A
good number of Orthodox
Rabbis
believe him to be a Messenger of Allah
even today,
but they say he's just not for us.
He's for everyone else. He's great for everyone
else. We have what we have.
We're in a different category.
You see,
To me, that's mind blowing.
It's mind blowing that they they come that
far, and then they step back, but they
do it. And they they're not even hiding
it anymore. They actually say it. They actually
say it, say it, you know.
So
I'll, I'll, inshallah, I'll make a post about
that soon. I'll put it on Facebook. I'll,
I'll share some of his posts with you
guys, so you know who I'm talking about,
inshallah.
But, What is Allah saying? If you deny
1 ayah,
it's the same as you denying
all of
it. You can't say, Oh, I like,
Moses, but I'm not a fan of Jesus.
You can't do, Oh, I like Moses and
Jesus. Well, how am I you know, you
can't do that. You can't say, Oh, I
like Jibreen, but
you know,
so if you start picking and choosing,
Allah says,
That's why at the end of Surah Al
Baqarahi, whoever becomes an enemy to Allah and
His Messengers and Jibreel and Meekal, then Allah
is an enemy to all those who disbelieve.
Meaning, you this is one unity.
Allah,
the source,
the angels, the delivery,
the messengers, the recipient.
This one chain. It's a supply chain. Yeah.
You deny any part of this supply chain,
the chain is broken.
That it doesn't count. That's why we say
at the end of Surah Al Baqarah, Allah
makes us say,
We don't distinguish between any of His messengers.
We accept all of them. And that is
the, that was the demand made from them.
The first Kufr they did, according to the
Quran, the first major Kufr that the Israelites
did was actually against Isa
when they denied his risala. They've committed many
crimes before, killed prophets before,
terrible crimes. Those are, those have been already
mentioned.
But the major crime were their first kufar,
the takleeb of the kitab of Allah completely.
There's one thing to accept it and play
games with it. It's another to just deny
it completely, was all was sent to them
through 'Isaiah 'alayhi wa sallam. And then the
second time is with Muhammad
Rasoolullah This is big samafabu kumminlalinaqazabu
bi ayatina. And finally, the last part and
the scariest part,
Allah does not Allah does not guide wrongdoing
people. Allah did not mention this in the
past tense. He mentioned this in the present
and future tense.
Why? Because the whole point of this example
is not
Allah does not guide them. Allah will not
guide them
or Allah will not guide those who are
given the Torah. That's not what he said.
Allah said Allah didn't say Allah will not
guide the Jews. That's not what he said.
He said, Allah will not guide the wrongdoing
people.
Now the wrongdoing people is an adjective, isn't
it?
Which noun fits this adjective? Any noun could
fit this adjective.
You and I could become,
They could be.
Christians could become.
Anybody could become.
So at the end, this warning at the
end is to come back. This is called
We went into the example, now we're out
of the example. Now we're back to the
universal principle, don't become
because I will not guide you if that
happens.
Ayah 2 was about how he gave guidance.
And ayah 3 is when will people lose
guidance.
Isn't it?
That's the relationship between 23. 2 was he
sent to Messenger, this is how he delivered
guidance. And now Allah is saying, yep. And
now if you do this, that even if
you have the book,
even if you have the book, even if
you become scholars of the book,
you'll just be donkeys that will not be
guided.
You won't have it. You'll have it without
you, you, you will be deprived of it
while having it at the same time.
That is the fear that Allah has put
inside the ummah that they shouldn't develop that
kind of tradition
with their book.
Our, you know, I, I go around the
world. I see many madrassas of
of the Quran.
I'm gonna close this, just talk to you
guys. Tafir of the Quran, meaning kids memorizing
the Quran all over the world. May Allah
protect these kids,
right?
Those madrassas instead of criticizing them that these
kids are memorizing the Quran and doing nothing
else,
we need to make a campaign that these
kids that are memorizing the Quran should also
be given the tools to understand what they've
memorized.
Can you imagine the 100 of 1000, if
not millions of kids that are memorizing the
Quran
all become
du'a of the
Quran. All can they can speak about any
eye of the Quran intelligently,
At the even a basic level. They know
what it means, they can share it with
somebody else.
Can you imagine just these millions of Quran
carriers walking around?
You know, and they don't even have to
open it.
It's already inside.
So I don't criticize those institutions.
I say, Hey,
you've done the hard part already.
All we got to do now is make
sure that we don't raise a generation
that looks like,
Himar yahmiluasfarah,
we don't want this. And
I'm not calling those children this, but isn't
that a fear
that they just have these words and they
have no
connection with what they mean?
And when you ask them what they mean,
I'll ask somebody else. I just memorize it.
I just memorize it. No, no, no. There's
no excuse.
The Ummah has no excuse.
And you can't we can't even make the
excuse. Oh, it's Arabic. Arabic is so hard,
bro. You learn English.
German.
But didn't you? Muslims moved to Russia. What
did they learn?
Russian I met Muslims in China.
They learn Chinese.
You can learn Chinese. You can learn Arabic.
It's so hard.
Really?
You,
you can, you can read blockchain.
You can read code.
You can read that, but you can't learn
Arabic. You know, this is not an excuse.
It's just we haven't put the emphasis on
it because we started believing reciting the Quran
is enough.
Hearing it's beautifully recited is enough. That is
the relationship we need with the Quran. That
is what we should put our money and
time and resources in. If that same money
and time and resources and energy was going
into memorizing Quran and understanding the Quran at
the same time,
you would look like a different ummah. I
honestly believe it would look like a different
ummah.
There's no way that our millions of kids
would carry the Quran in their heart and
it wouldn't affect their hearts,
You know,
it wouldn't affect our overall comprehension. And when
someone says something crazy, immediately wait, Allah says
something else.
We'd be a Wikipedia Umma.
Right? So every time something wrong comes,
there's a surge of correction because everybody's carrying
the Quran.
Everybody's carrying it, which is why I think
there's a lot of potential
in the next generations now.
What I saw, the ummah has been through
a very depressing
situation for a long time. But what I
see now,
I see arise.
I just wherever I go, I see arise.
I see a new generation of Muslims
that are more curious, more investigating, more thoughtful.
I meet 13 year olds that are smarter
than I was when I was 25.
Very commonly, they come and ask questions. I'm
like, I was really stupid at your age.
Like,
you're way too smart for this age.
You know, there's there's a higher level of
intelligence. There's a higher level of curiosity. Yes.
The dumb people are dumber than ever before,
but arguably smart people are also
smarter than ever before.
There's more potential now than ever before. And
I see a huge opportunity.
I see a massive, massive opportunity, something within
our grasp. It's low hanging fruit. It's not
some impossible dream.
And to me, that is what is
going to reverse this tide of the majority
of us just becoming disconnected
with the word of Allah. Look at that.
Look at how strongly Allah criticized those who
didn't live up to the Torah.
Doesn't the Quran deserve much more than the
Torah?
The final word of Allah meant for all
of humanity, the great
exact word of Allah, doesn't it deserve so
much more? And if we fall if Allah
is criticizing them with the analogy of the
Himahr
and don't we deserve much worse criticism if
we fall short?
That's the scary thing. So may Allah make
us a people that rise above this this
the state that we're in and we become
part of the solution.
We become part of raising generations that are
going to be deeply, deeply connected with the
word of Allah and and have a real
loyalty to its messenger sallallahu alaihi wa sallam.
Okay. So I'm gonna conclude here Insha'Allah.
Assalamu alaikum everyone. There are almost 50,000 students
around the world that are interested on top
of the students we have in studying the
Quran and its meanings and being able to
learn that and share that with family and
friends, and they need sponsorships, which is not
very expensive. So if you can help sponsor
students
on Bayinah TV, please do so and visit
our sponsorship page. I appreciate it so much.
And pray that Allah gives our mission success,
and we're able to share the meanings of
world over.
world over.