Sajid Ahmed Umar – Ramadan 2024 #22 Surah Yaseen
AI: Summary ©
The speakers discuss the use of ounds and drop socks in dressing, the importance of the Quraysh message in establishing timing events, and the use of "has been set" in Surah Yaseen. They also discuss the use of "naught" and "naughty," in the title of Surah Yessu, which describes the relationship between the creator and the world. The importance of conveyance and clarity in conveyance is emphasized, and the use of "naught" and "naughty," in the title of Surah Yessu is discussed. The importance of connections to the source of the discussion is emphasized, and the importance of learning from the story of the people of Nuh and Ad is emphasized. The speakers emphasize the importance of good friendships and connections to the future, and stress the need for patient management and a better system to achieve change.
AI: Summary ©
It's a oud, you just have to put
a drop. By the way, that's true.
Is oud because you put a drop. Some
people, subhanallah, you offer them your oud,
1500 riyals for a small bottle. Mashallah. They
take the thing and they putting it on
them. Mashallah. Like the cheap one.
Finishing the finishing the bottle is painful to
the heart,
And once I did this, offered the person
on the read, the root
kamboodi,
and he put it,
Lovely long line.
Dip dip, paint
job.
Then he smiled it,
and then he was washing his hand.
I don't know if his lahawallah was stronger
than mine. After Muhammad sallallahu alaihi wasallam, the
legacy of Nabuwa will be carried collectively by
an Umma. And as such, the prophets were
the best of all individuals,
but now we will have the best of
all nations.
We are custodians of the legacy.
All this discourse that we learned of in
Surah Fathir,
about the Quraysh's attitude with the Prophet
is irregular, and it doesn't even matter. Why?
Innaqalamin
al Mursaleen,
God Almighty, the creator of everything in existence,
He testifies that you are God sent. It's
enough.
We begin in the name of Allah Subhanahu
Wa Ta'ala,
and we request praises and blessings upon Rasulullah
To my brothers and sisters in Islam,
Ameen You Rabb.
Subhanallah.
We had this very early on in the
recitation today,
and people are asking when do you think
Eid will be? Will it be on Tuesday
or will it be on Wednesday?
And Allah Subhanahu Wa Ta'ala in Surah Yaseen
is highlighting to us
his system. Remember yesterday when we introduced Surah
Yacine,
we said it's from Surah
in which Allah subhanahu wa ta'ala,
he
establishes
tawhid,
his oneness,
his rububiyah,
all these
matters that the Quraysh
denied
is from those Meccan Suras.
And in the Surah,
there is a capture of the Maqan genre
of knowledge that Allah
revealed to establish early on before legislation was
set.
And regarding his rububiyah,
his lordship,
Allah mentions how he has set
the day and he has set the night,
and the day cannot overcome the night before
it's its time nor can the night overcome
the day before its time. And this is
something that has been set since ever, since
Allah created the day and the night.
And this is how it will be until
Allah decrees.
And all of us are witnesses to this.
And from the verses establishing his rububiyah is
this idea of the moon,
and the phases of the moon.
And in this verse that I just mentioned
to you that was a standard from Imam
Suhib's recitation,
this evening,
is how Allah subhanahu wa ta'ala likens the
waning moon, the moon that we're seeing right
now in our skies,
the moon of the last week of the
month,
to this Al Arjun Al Kadeem. SubhanAllah.
And this shows how the Quran is
phenomenally eloquent, because
the initial recipients of it are the Arabs.
And
they knew what Arjun Al Qadeem was, referring
to this date
palm stalk.
When it ages, it gets really old. The
shape that it takes,
it has a curvature
and it's waning, it's weak, it's brittle,
and this
is exactly what
you would see in the sky towards the
latter part of the month
when the moon
enters its waning phase.
Its light
becomes weaker,
and its shape becomes
more of a curvature. SubhanAllah.
So this is what we took today. And
regarding a Eid, I thought I just mentioned
it to capture your attention because
this is a question that is being asked.
Is it Tuesday? Is it Wednesday?
Of course, Allah subhanahu wa ta'ala is upon
all able, but using this verse,
that how Allah has set things
in motion then read inshallah will be Wednesday
because on Monday night,
sighting the moon
won't be possible
because
it's
birth time is after sunset,
around 9 PM or after 9 PM in
Mecca.
So the act of going out to site
will happen. You will see them going out
to site because this is the sunnah,
alhamdulillah.
And this shows
how able and capable our shari'a is.
And that's why we still say insha'Allah, out
of having adab and manners with
Allah because he did reveal that on 29th,
go and look for the moon. But in
terms of our knowledge of the
rising and setting points of the moon
and the
birth,
timelines of the moon, then read insha'Allah
will be Wednesday, wallahu
When we introduce Surah Yacin, we were comparing
it to Surah Fatih. As we try and
do always, we try and compare a Surah
to a Surah. And yesterday, time was up
and we said, alhamdulillah, we'll hear about Surah
Yacine today, so we'll try and touch on
some of these points.
If I can take you back in Surah
Fatir, the attitude of the Qurayshi and the
denial of the messenger
as a was mentioned. Allah mentioned this in
Surah Fathir.
And we said at the opening of Surah
Yaseen, I mentioned this to you yesterday, Allah
subhanahu wa ta'ala dispelled this
with testimony from the heavens.
At the opening of Surah Yassin, after Allah
establishes the Quran as the word of Allah,
wal Quranal Hakim, Allah says,
That Allah testifies that you are indeed God
sent.
That all this discourse that we learned of
in Surah Fathir,
about the Quraysh's attitude with the Prophet
is irregular, and it doesn't even matter. Why?
Innaqalamin
al Musaleen,
God almighty, the creator of everything in existence,
he testifies that you are God sent. It's
enough.
And this was the way of the messengers.
And we will we see this in Surah
Yaseen as well. Inshallah, we'll come across
wadri billahum, one of the stories that Allah
shares
in Surah Yaseen, and build on this
idea.
Also,
Allah subhanahu wa ta'ala says in Surah Fakir,
So all this
we see in Surah Fafir. Allah says he
causes the night to enter the day, and
he causes the day to enter the night.
And he subjected the sun and the moon,
each running its course for a specified term.
That is Allah, your Lord, to him belong
sovereignty.
So this idea of tafakkur,
pondering over the creation of Allah,
so that you can
understand that indeed there is
Allah, there is a supreme being, a divine
Lord.
Through rational evidence,
this is brought to us in Sura Fakr.
That even if you don't want to believe
in the Quran,
use the brain that Allah gave you
and pond over the creation
that Allah has placed you within.
And the creation will teach you that there's
a supreme being and deity
that is above his creation
and all powerful.
Something that is from ever and forever.
Something that creates and wasn't created.
Your own rational will lead you to this
conclusion.
In Surah Yaseen, Allah subhanahu wa ta'ala continues
with this,
And the verse that I shared with you
earlier.
Allah says, and the sun runs on a
course towards its stopping point.
That is the determination of the exalted
in might, the all knowing meaning Allah. And
the moon, we have determined for it its
phases
until it returns appearing like the old old
date stalk.
In Surafatir,
further
tafakkur
or opportunities for tafakkur. Allah says,
And
you see the ships plowing through them that
you might seek off his bounty. The ships
floating on the seas, and perhaps you will
be grateful for them. In Sura Yassin,
waaayatallahu
annahamalna
zuriya tahumfilfulkil
mashhoon.
Allah says and a sign for them is
that we carried their forefathers in ladenships.
So we see the relationship between the 2
Surahs.
This is the comparing and contrasting session
of our time together.
Then Allah subhanahu wa ta'ala takes us to
the next phase of our discussion, and that
is Surah Safat. And inshallah,
Surah Yassin has more, but we are summarizing.
We are just trying to have a synopsis
of what we're reciting.
Today, we covered the end of Surah Yassin,
and then Surah Safat,
which seems to have a sting as well.
A sting. Surah Nahl, they say. The huffah,
when Surah Nahl comes, they
they
strategize.
The the Surah Al Nahal is the surah
of the I mentioned this this to you
yesterday. There are lot of
had similar verses in it. So some sometimes
I joke with tahu father. I say stings.
Surah Safat maybe as well, especially if when
next to Surasad.
We had Surah Safat, and then Surah Asad,
that was in Hafid Hambleh's recitation,
and then,
Hafid Zakir completed Surah Saad, and he introduced
us Surah Zumr.
In terms of,
Surah Safat, before that, I promised you I'll
talk to you about one of the stories
in Surah Yaseen.
Allah subhanahu wa ta'ala tells us about Ashab
Al Khariyah, and this is gonna build on
the discussion that I said mentioned to you
earlier about
Allah saying you are indeed the messenger.
And Surah Yaseen builds on this,
That in Surah
Yaseen,
Allah subhanahu wa ta'ala tells us using the
narrative
modus
of his rububiyah,
of the messengers being God sent, of the
Quran being the word of Allah,
and then he reels it back and tells
us again or teaches us these lessons, but
now in the forms of stories. Subhanallah. This
is from the eloquence of the Quran. That
there's the lesson and the consolidation of the
lesson without the reader getting bored in terms
of what they've learned.
That the consolidation is happening, but it's not
something like, you know, you feel, subhanAllah, I
already know this, tell me something else. No.
It's something that, subhanAllah, you want to carry
on reading. You don't get bored about it.
So you have the idea of the narrative.
Here's the microphone.
Dear brothers, there's a car ax07ahdford
fiesta
Blocking another car. If you kindly move because
family is waiting to move on, please.
Doctor Saif. We we needed the other doctor
to say this because
Quran,
car park,
and no one's getting up. That's even more
serious.
Don't worry. Allah is Rahman, and these are
the nights of forgiveness. We are all merciful
here as well. Get up and move the
car Nobody's going to look at you
Okay. Ashab Al Qariyah.
Allah subhanahu wa ta'ala
tells us about Ashab Al Qariyah.
And as we said now in the storytelling
format, he's going to affirm what he told
us in the narrative format.
This refers to a village.
And if we look at the modern map,
it refers
to the southern part of Turkey.
And the scholars of,
Imam and Nawawi, as well, and others,
they highlight that
refers to the Syrian Antioch.
The Syrian Antioch village, which as I said
in today's modern mapping,
you would place at
the part of southern attack.
Allah tells us that he sent to them
2 messengers.
And then the 2 messengers
needed further help,
so Allah sent a third.
And then, there were 3 messengers,
and the message needed further help. So Allah
sent
Allah says, Allah sent a person from the
furthest part of the city to tell the
people, follow the messengers.
SubhanAllah.
What an able
story being revealed in the Quran to a
people who are denying their messenger.
That Allah has sent to them, someone from
them, they are denying him. Allah is revealing
the story of another people, Ashab Al Qariyah.
Who Allah didn't send 1 Prophet to, but
2.
And then,
to establish the 2, he sent a 3rd.
And even after 3 arrived, they were denied.
Someone from them, from the other part of
the city had to come and tell them,
follow the messengers,
subhanallah.
That this is mankind sometimes.
Now in terms of these messengers, the scholars
of tafsir, they have two views regarding them.
Some say they were messengers sent by Reesa.
They were messengers sent by Isa. So they
were not God sent, they were disciples sent
by a messenger.
And other scholars have opined
that these were messengers sent by Allah subhanahu
wa ta'ala. So there's 2 views about this.
Allah subhanahu wa ta'ala says that the people
of the Antioch denied them
and used as evidence
the same narrative of the Quraysh towards the
prophet sallallahu alaihi wa sallam. They said, you
are just humans like us.
You are just you are just humans like
us. Bring to us something more. If you
are truly God sent, if you are messengers
with a divine message,
then why are you people from us like
us? You are human beings. You look like
us. You eat. You sleep. You tire. You
fatigue and so on and so forth.
So what does Allah say?
Of course, there's more to the story, but
Allah subhanahu wa ta'ala is revealing what is
important to the narrative of Surah Yaseen, and
his connection to Surah Fatim. We spoke about
them denying the messenger, and Allah is saying,
indeed you are the messenger. Allah tells us
what these messengers said in response to these
people who denied them using evidence that you
are humans like us. They said, okay, we
do not have proof for you, but it
is enough for us that Allah knows that
we are godsend.
This is enough.
It's enough for us to know that we
are preaching to you the truth.
It's enough for us to know that we
were sent by God. It's not a condition
for us to prove to you that we
have been sent by God for our message
to be the truth.
Look at this, it is an honor. And
time and time again, I've said to you,
the Haqq stands by itself.
The Haqq stands by itself.
The truth stands by itself.
It doesn't need no trend, it doesn't need
no group, it doesn't need no celebrity,
It doesn't need anyone to prop it up.
The haqq stands by itself, subhanallah.
And it's as if these surahs are preparing
us for surah Zumr, Allahu Akbar. Cause remember
we said these 3 surahs of Tuhhid. I
mentioned this to you during surahul An'am, in
the Quran, or they are known as the
surahs of Tuhhid. Surahul Ikhlas,
Surah Al An'am,
and Surah Al Zumr.
These are the surahs that established Tawhid.
The longest surah tul Anam, the shortest is
alikhlas. The middle surah is Zumr.
That Zumr is coming, it is enough that
it's come and it's told you. That's it.
The truth stands by itself.
It's enough that it is revealed to you
as the truth. So this is what the
messenger said. Fine. No problem. We humans like
you, but that doesn't put us in an
inferiority complex.
It is enough for us that Allah knows
we are godsent, and we are not asked
except to convey. Subhanallah.
And this is another important lesson here.
And Allah is teaching the messenger, sallallahu alaihi
wa sallam, through these stories as well. It's
not only the Quraysh receiving. Remember the Rasoolallah
salallahu alaihi wa sallam is receiving and he's
teaching, because he's a human being too.
Being battled by his own people,
who testified that he was the most trustworthy
and honest one amidst them. They will not
doubt any word that came out from his
mouth, but regarding this message,
everything has turned on him. They've called him
names. They've launched a propaganda campaign,
a character assassination
program,
strategic program, subhanAllah,
whereby even when the Muslims went to Habashah,
they sent
a protocol to Habashah to make sure that
the propaganda reached at Najash.
This was what was laid upon the prophet
sallallahu alaihi wa sallam. So you have to
imagine, the Quran is coming to him, that
he sallallahu alaihi wasallam first and foremost, he's
taking inspiration from this. That, subhanallah,
there were 3 messengers who went, and the
people still denied them.
So it's not personal that I'm going through
this journey and being tested as well.
This is life. This is how human beings
are.
And in Suratul Safat,
Allah
says, muhsinun
wawwalimulinafsihi
Mubin, subhanallah, as we heard in the tarawih
today. That from the progeny
of these prophets
were those who are muhsin, who are excellent,
and there were those who oppressed themselves. But
subhanallah,
there are times when the majority oppressed themselves.
When Allah tells us in Surah Safat about
the people of Yunus
Yunus was sent to more than 100,000,
and they denied him, but he became angry
and left them. Then Allah subhanahu wa ta'ala
sent them the signs, the heavy clouds, and
they they remembered what Yunus told them about
nuh, and they said this is probably
the adab, the punishment that he's been talking
about, so they all accept it. They
believed, so we preserved them for a period
of time.
So sometimes the majority can deny, and sometimes
the majority can become guided.
And a lot of the times
about the
majority.
That if you do follow the majority of
people on earth, they'll take you away from
the path of Allah. They'll take you to
the wrong path. And as for the
That if the truth had to follow the
desires of people,
the * corruption would cover the heavens and
the earth and everything in between.
If the Haqq had to follow the desires
of people,
the wounds and fancies of people,
corruption would ensue.
So the Haqq stands by itself.
And the messenger that preaches the Haqq, his
job is just to convey. It's as if
Allah is teaching. Allah is teaching the Messenger
Sallallahu Alaihi Wasallam here. That do not be
saddened, do not be broken by the attitude
towards you. We didn't send you to convert,
we sent you to convey.
So the Allah is saying these messengers said
to Ashab Al Qariyah,
we Allah has not asked except for us
to convey, not to convert.
That the reward is in conveyance, not conversion.
That we are already rewarded. We're not at
a loss here.
Our salvation with our Lord is not in
you accepting our message.
Our salvation with our Lord is in us
conveying the message.
In terms of your attitude with the message,
that is between you and your Lord.
Subhanallah.
And yesterday, we were building on the discussion
about how Allah revealed
at Tashari alayhi salami alayhi tanabi malbaitin Nabawi.
We spoke about this.
Allah subhanahu wa ta'ala in Surat Al Hazab.
He revealed the verses pertaining to the laws
of the prophetic household,
and the mothers of the believers,
and the women to come thereafter.
That at the end of the day, it's
a matter of conveyance.
Once the truth is established, may Allah save
us. Because the matter then is between the
people who received the truth, and their Lord.
Allah will judge them based on their actions.
But is conveyance enough? No. They said, balaag
almubeen,
subhanAllah.
The messenger is being taught here as well.
That not only are you supposed to convey,
but your conveyance has to be clear.
Mubin, it has to be clear. Meaning,
balaagh
refers to something reaching
in the Arabic language.
So the truth that you project has to
reach the people.
Mubin means
what you preach that reaches the people has
to be understood by them. The message has
to be clear.
So the challenge on the dairy
is to figure out the vernacular of the
people,
the attitudes of the people,
the conversational tones of the people,
and then strategize how to present this truth
in a manner that's palatable to them. Once
the day'i has done this,
the reward is with Allah subhanahu wa ta'ala
and their process and job is complete.
So these messengers, Allah, is telling us what
they said to the people, that our job
is to convey a clear conveyance. So the
prophet sallallahu alaihi wasallam is receiving this inspiration
that he not focus on the people's attitude
towards him, but rather he focus on the
clarity of his conveyance of the message to
the people.
So this is with this is, the story
of the Antioch, the people of the Antioch.
Anyway, Allah tells us that they arrogantly re
responded, and they said, not only are you
people like us.
As scholars of tafsir say, when these when
these messengers came for 3 days, rain didn't
fall. So they said, we want to add
to why we disbelieve in you. Not only
are you human beings, but we think you
are sorcerers and magicians. You've come with bad
omens.
You've come with bad omens. That this rain
has stopped because of you. You are bad
people.
So Allah knows
best. They said, if you do not lift
the omen this omen, if the rain doesn't
return, we will stone you and we will
persecute you. This is exactly what the prophet
sallallahu alaihi wasallam was going through. Imagine he's
going through this and Allah is revealing to
him. He's going through this and Allah is
revealing to him. And that is why my
brother and sister in Islam, yesterday we spoke
about this. Right? We said that when people
struggle
to follow the laws of Allah, it's connected
to weakness in iman.
It is.
And when imaan is high, people adopt the
rose of Allah easily.
To build your imaan, you have to be
close to the Quran.
The prophet Sallallahu Alaihi Wasallam is going through
this difficult mission,
and Allah is revealing to him the Quran.
And think about this, Surah Al Muzammil,
one of the earliest surahs revealed. In it,
Allah is commanding the prophet sallallahu alaihi wasallam,
Stand the night
except for a little. Nisfah hoo half of
it. Or
a little bit less than half. Or
a little bit than
half.
And recite the Quran a clear recitation.
Think about this, how many verses did he
have with him
If you're gonna stand half the night, how
many ayaat do you need?
In 1 and a half hours we stand
in the tarawee, how many verses do we
recite? How many verses did he have sallallahu
alaihi wa sallam? A handful of verses.
And he's standing half the night, a little
bit more than the night, which means what?
He's repeating these verses.
This is He's repeating and repeating
and repeating and repeating.
As you repeat these verses, they become intrinsic
in you. They become a part of your
heart, a part of your soul, a part
of your body, a part of your mind.
SubhanAllah.
It becomes a part of you. Today, they
talk about NLP training, neuro linguistic programming through
language and repetition.
Paradigms are shifted
and stationed.
I'm not gonna connect this to that,
but the idea is there, that, subhanallah,
that as you repeat, as you read, and
Allah is revealing to you surah after surah,
sometimes using the narrative approach, sometimes using stories
from the people of the past to consolidate
the narrative,
This establishes you as a dahi, and it
establishes you on the truth, and it removes
from you the inferiority complex.
So I know we say that this is
a Maqkan Surah, this is a Maqkan Surah,
this is a Maqkan Surah, and the genre
of knowledge of the Maqkan Surah apply to
these Surahs. The genre of knowledge from the
Maqkan Surahs apply to these Surahs, establishing Allah
as Allah, oneness in his worship, oneness in
his lordship, the messenger has God sent. The
Quran has a book from him that there's
life after death, life that there's a day
of. Yes. This is repeated throughout, but
not in a way that tires you, in
a way that only empowers you and constantly
empowers you because the journey is long, and
the mission is hard, and the people are
many, and there's no prophet to come after
the messenger.
The hope of the ummah is upon the
ummah of Muhammad ibn Abdullah sallallahu alayhi wasallam.
You are the best of people. Why? Because
you collectively carry the greatest legacy the world
ever experienced, the legacy of Nubuwa that was
revealed upon
The first quarter of the 6 Jews.
That indeed we have revealed to you, oh
Muhammad, this legacy
as we revealed it upon Nuuh first and
the prophets between you.
But with no prophet to come after Muhammad,
the only ambassadors of this legacy will be
the ummah of Muhammad, that no one man
will carry this legacy from now on. After
Muhammad sallallahu alaihi wasallam, the legacy of Nabuwa
will be carried collectively by an ummah. And
as such, the prophets were the best of
all individuals, but now we will have the
best of all nations.
We are custodians of the legacy,
and that's why the Maqq and Surahs are
important to us.
Very important, my dear brothers and sisters in
Islam. Surat Safat, another Maqkan Surah,
182 verses.
In Surah Ya Seen, and we'll connect the
2, Allah says,
Generally, Allah says, Have they not considered how
many generations we destroyed before them?
Okay.
Who are these generations?
The details come in Surah Safat.
Yaseen is just a general idea. If you
have the question, the answer is in Surah
Safat.
Allah mentions nation, after nation, after nation, after
nation.
Surah Safaat is like Surah Turkamr.
Or those surah, subhanAllah, that when you read
it, you thank Allah that you're on the
right side of the line.
When you read it, and you read it
as part of the family of la ilaha
illallah,
you can breathe. Because honestly, if you're not,
it's severe.
It's severe. We'll come to Surat Al Qamar
on 27th, InshaAllah. 26th night, we will cover
the 27th Jews. Surat Al Qamar.
Allah breaks it up,
eloquently
hits us with a people who denied their
messenger and what Allah did with them, and
then eloquently cuts it with.
We made the Quran easy for you to
understand. Will you understand it? Surah Safat, similar
approach. Allah mentions to us a people, their
denial, and what Allah did to them, and
then Allah cuts it with
That when you when you read the Surah,
and Allah says the only one saved
were the sincere,
devoted, righteous
worshipers of Allah. You say, Alhamdulillah,
I'm reading the surah, and I'm from the
family of La ilaha illallah Muhammad Rasulullah.
Because Allah mentions asthumba ghrakhnaal akhareen.
And then he mentions how he destroyed a
people in with regards to other
Allah
tells about them. And Allah tells us what
he did with those who denied Musa.
The message of the messengers, they were conveying
one after the other, conveying, conveying, conveying.
All those who denied, denied.
But Allah, when he punish them, he saved
the group. Who?
Those who were from the righteous believers in
Allah. Is empowering allahi for the believer.
Again, we don't need an inferiority complex.
Things take
time, and everything is in the qadr and
plan of Allah subhanahu wa ta'ala.
Through this Allah will raise who he raises,
and through this Allah will debase who he
debases.
Allah will separate the the kabeed from the
tayef.
This is the reality, my dear brothers and
sisters in Islam, of the life of this
world and the guidance of the Quran regarding
it. So when it comes to the truth
again, I
I implore
you, my dear brother and sister in Islam,
do not do gymnastics with it.
You know the statement in the English language,
less is more. This applies to the Haqq.
Less is more applies to the haqq.
When you take the haqq and you try
and do gymnastics with it, and stretch it,
and crunch
it, and bend it, and fold it,
you're taking away from it.
You're taking away from it.
And then what are you doing in terms
of your respect to the one who sent
it? SubhanAllah.
So that is Surah Safat. Then we come
to Surah Sad.
Again.
It's a hit today, potent hit.
Potent hit.
Then we have Surasat.
88 verses called Surasat because of the opening.
It's connection to Suras Safat. Well, towards the
end, the disbelievers say, if only we got
this message from those before, we would have
been righteous worshipers,
as
read.
This is what they said. They said this
message,
If it was something that we got from
the people before, we would have believed and
followed.
In surasat, Allah opens it by confirming that
this dhikr
has arrived.
And if you read it, you will see
the confirmation that it did exist before.
Meaning,
you not having knowledge
of it having existed before does not mean
that it didn't exist before.
This is a logical
principle as well.
Not having knowledge of something existing doesn't mean
that it didn't exist.
So you're saying if only we had knowledge
of it existing before we would have been
followers, that's what they said at the end
of Surah Safat, Allah opens Surah
Quran will prove that it existed before. Read
it. So this is his connection.
SubhanAllah.
In Surasad,
the topic related to Maqk and Surahs
and in particular, tuhid, nubuwa, life after death,
all this is
presented to us.
It also shares the reason for denial,
why people deny the Haqq, and we spoke
about this in length when we discussed Surat
Al Aaraf.
What did we say at the top of
it was
Arrogance.
And then Allah shares the story of the
people of Nuh and Ad and Firaun and
Thamud and Lut,
generally.
And then he details for us a little
bit more. He gives us the stories of
Dawud and Suleyman and Ayub with a little
bit more detail.
And Allah tells us in particular, and remember
the prophet salallahu alaihi wa sallam is receiving
this because he's being tested. Allah tells us
how he tested
these three prophets.
He tested Dawood in his position.
He tested suleiman
circumstantially.
He tested Ayub alaihi salam with his health,
and his wealth, and his family. Ayub.
They were tested.
The Prophet is learning that your brothers from
the prophets before, they were also tested and
tested heaven.
So Allah reveals this also in Surat Saad.
InshaAllah, when you go home you can read
about this.
And in these stories are lessons
for those who deny.
That the end will be doom and gloom,
just as you heard in Surah Safat.
The end will be doom and gloom for
those who deny.
Then Surah Zumar came, Sufli.
And as we said, it's the surah of
Tuhid,
and it is an explanation of the verse
in the Quran,
if I can collect it to the 1st
night of Ramadan.
Why is Suratul Zumr called Zumr? Because Allah
subhanahu wa ta'ala in Surat Zumr discusses especially
at the end of groups.
Those who disbelieve,
Those who believe
groups. It's a story of groups
and different types of groups
and how the ending
ended up being. This is Surat
Azumar.
What is it connection the connection of Surat
Zumr to Surat Sad?
In Surat Zumr, right at the end, Allah
says,
That this Quran is nothing but a reminder
to the worlds.
And then, Subhanallah,
Surah Zumr begins in a way very unique,
different to other Surahs that normally would begin
in this manner. There's no disjointed letters.
Immediately.
So Surah Asad ends with this Quran is
nothing but a reminder to the world, and
then you read the next verse, Surah Zumr
of the first verse, the revelation of Quran
is from Allah, the exalted in might the
wise.
What a connection, subhanallah.
Amazing.
Amazing.
Amazing.
It's as if you read,
it is nothing but a reminder to the
world, then you say, well, who revealed this
reminder?
Tanzil kitab min Allahi lazizil Hakim. The question
you seek, the answer is coming to you
in the next verse. The revelation of the
Quran from Allah, the exalted
in might.
At the end of Surah Saad, Allah mentions
the creation of Adam
and the story of Adam, and we had
this in the recitation today. In Surah Zumr,
and we will see this tomorrow as well.
Allah mentions the circumstances
surrounding the children of Adam. Then we have
Adam
in the Surah Zumr, the Surah after
the children of Adam from beginning till end.
Like we said, the groups and where they
end up in Jannah or Jannah. So look
out for this in tomorrow's recitation.
Okay. Very quickly, some noticeable verses
from tonight's recitation.
There were many. From them,
Such a short ayah,
but it's a standout ayah. Allah says and
stop them indeed they are to be questioned.
This is regarding the day of Qiyam.
Adi radiAllahu an was asked, how will Allah
question his slaves?
And Adi says,
Allah will audit their day in the same
way he provided for them in that day.
Think about this.
A few words from Ali
were very telling.
In our day, Allah gives us breaths. He
gives us heartbeats.
He gives us brings of our These are
all moments.
Allah is Al Khalak. He's the creator of
all these moments.
He gives us sustenance.
Between our breath are moments.
During our breath, there's a moment.
This is all sustenance from Allah.
This is all sustenance from Allah. Right now,
we are engaged
based on the sustenance of Allah Subhanahu Wa
Ta'ala. And alhamdulillah, this questioning will be easier.
Insha'Allah, our intentions are sincere.
Yeah. I mean, no one's here trying to
marry a girl or something. I know her
father attends, so let me just sit in
the gathering.
We're sitting of Allah.
But you see the point. Imagine you get
to the day of qayam and Allah shows
you this part of the day. Do you
sweat about this or you say,
Alhamdulillah?
Ma'am.
But outside of the masjid, in the marketplace,
in the supermarket, at the business,
in the gatherings of
friends, in the restaurants,
when God and Allah present you those moments,
will you create will you easily create and
say, alhamdulillah, you'll be tripping as the kids
say, the youth say. You're tripping,
Trepidation.
Subhanallah, what? I can't remember. Was something said
there? Was there a bit of ghiba and
I didn't get up and leave?
Okay. You sat, but did you correct? I
didn't correct them.
I mean, you'll be thinking, isn't it? Here
you're sitting, you don't have to worry, only
I have to worry.
You see, if I say something against what
Allah has revealed, then my neck's on the
line. But you always say, Allah, we were
just sitting and listening. He was there putting
the neck on the line preaching,
signing on your behalf here
Allah. And so we're telling the brothers, leave
quietly brothers.
So that is not the Masjid is not
a witness against you on the day of
Qiyam.
Think about this especially in light of yesterday's
discussion. Allah yesterday, I was I was really
jet lagged, allah. You could you might have
seen I was struggling with the session, and
there were important things to discuss.
I didn't mean I'm not apologizing
because we preach the Quran, we don't we're
not apologetic. But if in the conveyance, it
came across as if I was scolding that
wasn't intended.
It's a topic that is
an important topic.
And Surah Al Hazab is not gonna last
till the end of Ramadan. I only had
yesterday, the day of arrival and jet lag
to seek to to share it with you.
So I had to, as we say, take
the bull by the horns.
But I only
have love for you all
and trust
that you will receive the message from a
heart to a heart.
That wallahi, I only intend for you
success on the day of qiyam in front
of Allah.
And culture is not going to bring to
you that success necessarily.
Wallahi, it isn't. So that's the idea. And
what is good for the wives of the
messenger? Wallahi, it's good for our wives. What
is good for the home of the messenger?
Billahi, it's good for our homes.
What is good for the daughters of the
messenger?
Is good for our daughters.
This is the reality.
Jazakumnaahu khairam. Next ayah.
Allah says he will say, by Allah, you
almost ruined me. Because Allah in Surah Safat
talking about the companionship.
About companions.
Companions who come to you
and make you doubt the truth. They come
to you, and bring you alternatives.
That which Allah didn't reveal. And if you
listen to them, you go astray.
In Surat Safat, Allah tells us of a
situation whereby a person ended up in Jannah,
and his companion is in the hellfire. And
he says, tallahi,
I swear by Allah, you almost ruined me.
If I listen to you, I'll be with
you where you
are.
This is
misconception. Someone comes to you and says, guy,
what are you talking about life after death?
You mean to say when we are bones
and turn to dust, we will we will
become civilized again thereafter?
This is misconception that people feed us with.
This person survived because if I listen to
you, and I became misconceived as you, Subhanallah,
I would be where you are.
And you can only deduce from this, and
we have the youth over here,
the importance of a good friend circle, young
boys, young girls.
And my parents, wallahi, I have not seen
anything that can erode
good parenting
like bad friend circles.
That you raise your child, raise your child,
raise your child, raise your child, invest and
then, subhanallah, they get a bad friend outside
the home.
It literally erodes all the values you taught
them, all the principles you taught them.
And, subhanallah,
it is not strange, not strange at all
that the prophet sallallahu alaihi wa sallam, despite
having to bring tawhid to the world, spend
time teaching the Sahaba about good companions. And
even the Quran.
Have you ever thought about this? This is
a verse about friendship.
That all you who believe,
gain taqwa.
How? By having a righteous friend's sake.
It's in the Quran.
The prophet sallallahu alaihi wa sallam said
a person is upon the deen, upon the
way of his friend.
And what do we say to the youth?
When you have a friend who you like,
then really what you're telling that friend you're
not really telling that friend, I like you.
You are telling that friend, I am like
you.
Or should I rephrase?
When you tell someone, I like you, you
are telling them, I am like you.
Spend enough time with them, you will actually
be them.
Accept those who Allah's mercy descends upon.
And that's why the prophet sallallahu alaihi wasallam,
and young boys and young girls listen to
this. Imagine you are sitting as young Sahaba,
at the time of the prophet sallallahu alaihi
wasallam, and he's teaching you about
this. The prophet sallallahu alaihi wa sallam tells
us Sahaba that the example of a good
friend and the example of a bad friend,
The example of a good friend is like
having a friend who sells perfume.
Misk
perfume.
And the example of having a bad friend
is like having a friend who works
at the blast furnace,
smelting iron.
The one who smells iron at the blast
furnace.
The Surah, the scholars of hadith, they expand
on this. They say, look, if you have
a friend who sells perfume,
if you go visit that friend, and he's
a good friend,
good friend,
he'll take out a whole bottle of perfume
and give it to you as a hadiyah.
In Malaysia, they made me smell Thailand oud,
It was unique,
Allah. Allah, it was unique.
Thailand oud.
I'm not give giving you ideas, Habibi. I'm
not asking anyone to give me hadi.
Ud. He will give you a bottle of
itr.
How long will that bottle last you? Months?
Weeks? Years? If it's a ud, you just
have to put a drop. By the way,
that's true. Oud is oud because you put
a drop. Some people, subhanallah, you offer them
your oud 1500 riyals for a small bottle.
They take the thing and they putting it
on them, oud, like the cheap one.
Finishing
finishing the bottle is painful to the heart.
And once I did this,
offered the person on reed, the root,
and he put
it, lovely long line,
dip dip, Masha
Allah, paint job.
Then he smelled it, and
then he was washing his hand.
I don't know if his
was stronger than mine.
Okay. So he gives you a bottle of
Rood, a bottle of perfume. How long is
it going to last?
A long time, isn't it? So this friend
has benefited you for so long.
But let's say you visit this friend, and
he's not that generous.
What does he do? He takes out a
bottle of perfume, and he lets you try
some. Alhamdulillah.
So the whole day, you'll be smelling good.
Right? The whole day you'll be smelling good.
So you've benefited not for weeks but for
a day. It's still a benefit. And if
he doesn't give you anything then just being
in his environment, there's a lot of perfumes
around,
the shop smells nice,
you stay enough if you spend enough time
in that shop, the smells of the shop
will settle on your jumper, on your clothes.
When you leave that shop, you will smell
nice at least for a few hours.
You're always in a win win situation when
you have a good companion.
But if you have a companion that's bad,
doesn't remind you of the akhirah,
doesn't speak to you about the grave, doesn't
remind you to salah, and so on and
so forth. It's all about dunya, dunya, dunya,
dunya, all the discussions, latest games, latest records.
How long are we going to play? Even
if not about we'll miss fajr, no, we're
going to spend the night.
And how are we going to deceive our
parents?
What plan are we going to put into
place? And, and, and, the example of this
friend is similar to a nafik al kir.
The friend that you have who works at
the blast furnace, when you go visit this
friend,
if you get too close to the blast
furnace, a spark will come out and burn
all your clothes.
It's gonna burn your nice clothes. You've lost.
But let's say you say I'm gonna be
careful I won't go close to the blast
furnace I'm gonna stay a bit back
then the black smoke in the room where
the blast furnace is is going to taint
your white shirt. You're gonna walk out, it's
gonna smell, and it's gonna have black marks
on it.
But let's say you say, I know this
is a bad friend. I'm gonna be really
careful. My parents said, don't play with this
friend. This friend is bad news. But you
know what? You know, he's popular at school.
So I'm just going to be with him,
but I'm gonna be careful.
So I'm gonna stand at the door of
the blasphemous. I'm not gonna even go into
the room. I'm gonna stand at the door.
Well, the monoxide's in the air from the
blast furnace. Your friend has a gas mask.
You don't.
You're gonna have to breathe
the bad
air, and the toxins in the air is
gonna enter your lungs.
Which means what?
Is the prophet
The like
likening a good friend to a friend who
sells perfume and a bad friend to a
person who smells iron. Look what we can
deduce from it. That when you have a
bad friend, no matter how much you try,
you will be at a loss.
Allah subhanahu wa ta'ala is teaching us here
an important lesson pertaining to the Quran that
is lost upon most of us.
You see brothers and sisters in Islam,
Subhanallah.
This Quran, Allah didn't reveal so it could
just be recited
also that you could just listen to it,
also so that you could just memorize it.
Rather, Allah revealed it so that you can
ponder over these verses. And think about this,
who is receiving this verse when it's being
revealed? Who?
The Quraysh,
the disbelievers.
Allah is saying we revealed it so you
can ponder. And those who are objective in
their approach with the Quran, they will be
guided. If this is a message to the
Quraysh, what about the believers?
And these books of tafsir that aid this.
The book I shared with you yesterday on
Surah Yusuf, the aim, one of the objectives
from it is to bring about the idea
of the dabbur, and that's why we have
these trigger boxes in there,
to help you ponder and apply the lesson
to your daily life.
Ponder over the book. This is one of
the greatest Ibadah that you can do especially
in Ramadan with the book of Allah Subhanahu
Wa Ta'ala. In fact, Ibn Al Qayy mentions
in his tafsir of the verse in Surat
Al Furqan, when the Prophet salallahu alaihi wa
sallam will complain to Allah.
The prophets complain to Allah.
That indeed my people have taken this Quran
as something abandoned.
Subhanallah.
You've taken the Quran as something abandoned. He
says, ibn al Qayim, one of the ways
that you abandon the Quran is by not
pondering over the verses of the Quran.
Allah
protect us from this.
Now people say, Sheikh, but Arabic I don't
have Arabic. How do I ponder? Brother and
sister, in Islam, pondering is at levels. Tadabbur
is at levels.
Tadabbur is not tafsir, firstly. People say wallahi
tafsir, we're not allowed to do tafsir, we're
not a scholar, we don't know the Quran.
Yes, you're not allowed to do tafsir. Correct.
The dabboor isn't tafsir. The dabboor is a
process after tafsir.
The dabboor is a process after tafsir.
The is for the masses, if it wasn't
for the masses Allah wouldn't reveal it like
the
do they not ponder over the verses of
the Quran, Why has a rock been set
on their hearts?
So what can you do
to make sure you're not from those who
have abandoned the Quran with regards to the
dabbur?
Something that the masses can do, which is
what? You take a verse, you go to
a scholar, or you open a book of
tafsir, you understand the verse. If still you
don't understand the verse, you go to a
scholar. Once you understand the verse, the Dabbur
starts. The Dabbur for a person who doesn't
know Arabic and is not from the students
of language, meaning the Dabbur of the masses.
The Dabbur al Jumoor.
The the the the Dabbur of the masses
and calls you to an action. Every verse.
There is no exception to this. Every verse
in the Quran teaches you knowledge and calls
you to an action. I taught you this
at the beginning of Surah Al Fatiha. Alhamdulillahrubbaalamin,
it taught you about Allah being the Lord.
The action that it called you to is
to love Allah. Arrahmanur Rahim, it taught you
about Allah being the entirely merciful and the
especially merciful. The action that it called you
to is in having hope in Allah.
It teaches you that Allah is the master
and owner of the day of qiyamah. The
action that it calls you to is to
fear the punishment of Allah. There's an there's
always knowledge and action
in every verse of the Quran.
Once you have the knowledge,
the action now applies to you.
And the scholar will tell you that this
is the action that the verse is calling
to. And some verses doesn't even that these
verses some verses don't even need a scholar
to tell you this.
So for example, the Quran calls you to
love Allah. Let's take a simple example. What
is the dabbur for you? The dabbur is
for you to ponder. Do I love Allah?
How much do I love Allah?
What is the ideal level of loving Allah?
What is my level?
What is the nature of the gap between
my level and the level I should be
at? Why is there this gap between where
I am and where I should be? What
solutions can I implement to close the gap
between where I am and where I should
be? This is tadabhru.
Subhanallah.
You practice this tadabur, this is you interacting
with the Quran.
Akayimus salah established the salah. Allah didn't say
pray, he said establish the prayer.
What does establishment of the prayer mean?
What is the level of my prayer? What's
the gap between my prayer right now and
establishment?
Why is there this gap? How can I
close the gap?
In management, we talk about
gap analysis,
root cause analysis,
solutions analysis. Where's the MBA guys here?
We have this. Right?
So simply, the dabboor here is to run
your own gap analysis. What's the gap between
me and the ideal?
Root cause analysis. Why is there this gap
between me and this ideal?
Solutions analysis. What can I implement? What system
can we change to close the gap between
me and the ideal?
This is tadabur.
I can spend the whole evening here, but
we need to get ready for qiyam as
well. Last but not least,
patience is a virtue.
When this verse is being read, I'm thinking
of the people of Gaza. But like I
said, are they being tested more or are
you and I being tested more?
What does Allah say? Say, oh my servants
who have believed,
fear your lord. For those who do good
in this world will be good, and the
earth of Allah is spacious.
Indeed, the patient will be given the reward
in full without accountability.
Sabar my dear brothers and sisters in Isna.
Sabar.
And this verse is connected to a lesson
yesterday from Azaab,
That for change to happen, you need to
spend
some of yourself.
If not all of yourself, some of yourself.
Being uncomfortable is part and parcel of change
being born.
Giving up that holiday and using that money,
subhanAllah,
for a more worthier cause that the Ummah
has.
There's a masjid
that needs to be established,
an institution in your society.
I've been on enough holidays. My £5,000
I'm gonna put it here for the sake
of Allah. That Sabr Allah
will reward you in full for it.
There are people who I need, who are
hungry.
The people of Gaza, the levels of,
hunger and, subhanallah.
Severe acute hunger is very high.
Subhanallah.
The scholars say, it is better for you
to give up the money you saved for
voluntary Hajj and Umrah
to them. It's more rewarding than going for
Umrah and Hajj, if you've done hajj and
umrah before.
The books of fiqh discussed this.
What's what's better? I go for umrah when
it's not wajib on me. I go for
Hajj when it's not on me. Oh, I
save a dying person.
I save a people from hunger.
No doubt. All the scholars agree. It's better
for you to save that person,
to feed that person, to establish an institution,
to give Dawah to a nation. These people
going out to a village to give Dawah,
they need to be funded, fund them.
This is better for you than going for
Hajj. The £15,000
you had for Hajj can create a huge
impact on the globe. But it's about fiqh,
having an understanding.
Yes. It's gonna be hard for you. It's
a battle within the self, but I want
to go.
Remember we said, you got to spend a
bit of yourself.
You have to be patient. And for the
sake of Allah, if this is the right
thing to do, I will forego what I
want for that which Allah wants.
The Eid gathering,
they have one to sit together on the
same table. It's been a tradition for years.
It's gonna be odd. My parents are old,
you know, shaitan comes to you with everything.
As soon as the new moon arrives,
Night of Irit,
you start
questioning yourself now. Again, but you know my
parents are old,
but,
and, so,
if,
what, why?
You have to be patient,
and you have to follow through, but in
a wise way. Not a way that breaks
things, but a way that does start calibrating
things.
Yes. People might not think you popular,
but if the angels of Allah think you
popular, then who cares?
That's the reality. Right?
But that's the reality. Today, this this idea,
no, you
know, what do we say? How people say?
Yesterday, I spoke about building the rapport.
Never ending building. But this is what people
want me. You know, we don't want to
upset people.
Yeah. Times are hard, challenging. Don't don't don't
upset people.
All this rhetoric is at the expense of
the hack and the truth.
Hadith that is considered authentic by some of
the scholars of hadith.
That if you deal in interest,
it's too hard for you to leave, consumed
by the dunya.
Your business is more important to you than
everything else. My business then deen.
Everything else then deen.
You left striving in the path of Allah.
Jihad is not just jihad that we know
of. Remember, this term jihad was present in
the Quran before Allah allowed the Muslims to
go out and fight.
Before
was revealed, jihad was in the Quran.
Allah says, do you not see the people
when we reveal to them, put your arms
down and establish the prayer and
give the zakah. Be patient.
Don't fight back.
There was no jihad. There was no fighting
back. But Allah, if you jihad
is to that is is to fight all
forms of misguidance even starting with yourself.
Starting with yourself.
You it's too you left it. You didn't
want to spend a bit of you. You
just wanted to be happy.
Allah will reveal upon you a disgrace that
will never be lifted until you turn back
to your deen.
I leave you with the words of Umar
when he was going to Baytul Maqdis to
receive the keys,
and Abu Ubaydah,
the Amin of this Ummah, sees the leader
of the Muslims
walking barefoot with his shoes underneath his armpits,
pulling
the animal. On top of the animal is
the slave boy of Umar.
Abu Ubaidah runs to him and says, yeah,
Amir Mumineen. The bishops of Palestine, they want
to give you the keys. They are waiting
for the leader of the believers. Put your
shoes on and get onto your animal.
It's not bad advice.
You could say it's being wise.
What does Umar say to Abu Ubaydah?
If only
someone other than you said this to me.
If someone other than you said this to
me, they would have felt the pain of
Omar.
Umr. Lucky it's you, not somebody else.
And then he mentioned the important words,
we were wretched people.
Nobody wanted to know us. We're not worth
being mentioned.
We are people that have been given honor
by Allah through Islam.
That whoever
seeks honor and izzah in any system, in
any way, in any culture, in any ism,
other than the system through which Allah gave
us honor, which is Islam, then not only
will they be disgraced, but Allah will disgrace
them himself. May
Allah save us from being disgraced.
The dua of Ibrahim, he made dua to
Allah that, you Allah, don't disgrace me on
the day of qiyama.
The day in which no amount of wealth
or children will benefit a person brought to
you. The only benefit will be the benefit
of a person who meets Allah with a
pure heart. May Allah grant us poor hearts.
Pure hearts,
humble
hearts.
This is a synopsis of tonight's reading.