Ramadan 2024 #26 Summary of Surah Rahman and More
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Channel: Sajid Ahmed Umar
Series: Sajid Ahmed Umar - Ramadan 2024
File Size: 56.94MB
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AI Generated Summary ©
The speaker discusses the importance of complete structure and the need for a cure to a brother and family in transitioning from the Parthia to the Islamic calendar. They stress the importance of the Prophet sallavi and the need for regular monitoring and deeds. The speaker emphasizes the importance of verifying and proving information before actions are taken, avoiding negative language, and not raising one's voice. They stress the need for knowing one's situation and circumstances before forwarding information, following the Prophet's command, and not raising one's voice. The importance of learning from the past and building on the lessons of the past is emphasized, and the need for acceptance of deeds and not just looking at people.AI Generated Transcript ©
Obviously, our time is limited.
And, insha'Allah, the idea is to complete it
in a segmented way
with structure
after Ramadan, insha'Allah, between this Ramadan and the
next Ramadan. So our Ramadan nights insha'Allah continued
albeit
in a positioned,
staggered way throughout the year, so we can
relive
our moments, inshallah. Okay? If Allah sees your
heart
is sincere,
your heart is pure, your heart is searching,
and you're struggling,
and you're making dua,
Allah will beautify iman for you. Allah will
help you.
He will help you. Take that step
and Allah will take 10.
Walk to Him.
He'll come to you quicker.
Come to him an arms length,
and he will deliver to you the span
of 2 arms lengths.
If you show Allah you're sincere,
Allah will beautify iman in your heart. So
Allah says, la tarafawaswatakumfaqasaltin
nabi. Do not raise your voices above the
voice of the Prophet, or be loud to
him in speech, like the loudness of some
of you to each other. Now what does
Allah say? Antahbat
aamadukumwaantumlatasharoon.
That you do this to the extent that
you will render your deeds
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,
Come on, you can do better than that.
Right?
It's not as if we did 1 in
a quarter just today, it was still 1
Jews.
We didn't go over the,
the quota, so
it shouldn't be diminished energies.
Brothers and sisters in Islam very quickly, you
remember the brother I told you about who
collapsed outside the Masjid
on his way to Qiyam?
SubhanAllah,
his situation hasn't improved.
In fact, I've just been informed that since
he's been admitted into ICU,
the situation has deteriorated, and his family has
been at the masjid this afternoon,
updating the masjid and seeking from us
dua that Allah,
brings cure
to our brother and to the family.
He was a brother coming for Qiamulayl and
just outside the Masjid entrance.
He collapsed, subhanallah.
We We ask
Allah to shower upon him.
A cure
sooner rather than later. Amin.
Brothers and sisters in Islam, today we completed
the 27th
Jews of the Quran.
And the 27th Jews,
subhanallah, personally,
it is from my favorites.
And this is not to take away anything
from the greatness of the Quran and all
the other ajzzah of the Quran. We know
the greatest Surah, Surah Al Fatiha, and the
greatest aya is Ayatul Kursi.
But just in terms
of personal reading, the 27th, the Jews, subhanAllah,
entails such a journey,
such a journey.
Especially when you
take it from the perspective of Surah to
Dariyat,
and then you have a najm,
and what will make us understand subhanAllah and
najm
and the events of Surah to najm, and
it has a connection to Surah to Hajj,
in terms of the ayat dealing with a
particular incident with the Quraysh,
all frustrated
when the Quran was revealed. But perhaps we
will discuss that when we get to Surah
Al Najm, that's not for today.
And then on to
Surah Al Qamar, and I told you before
Surah Al Qamar is one of those Surah
that you read as a believer, and thank
Allah
you're a believer when you read this surah.
That you're on the right side of the
line,
and you read it making dua to Allah
that you will pass away on the right
side of history.
And then you have Suratul Rahman
after.
That you have
this ferocious message
in Suratul Qamar, and then it
traverses and travels into this merciful message of
Suratul Rahmah.
And then you have also this duality in
play between Surat Al Rahman and Surat Al
Qamar.
And insha'allah, when we get to it, I
will tell you about it.
I will leave you now on a cliffhanger,
so insha'allah, you remain with us
for the
insha'allah
period of 27th Jews. Yesterday, we didn't manage
to finish
the Jews that we were reciting, and we
said insha'allah,
we will tweak the approach towards the end.
Because now we are traveling through a plethora
of Suras,
And obviously our time is limited.
And insha Allah, whatever remains, the idea is
to complete it
in a segmented way
with structure
after Ramadan,
insha'Allah, between this Ramadan and the next Ramadan.
So our Ramadan nights insha'Allah continued albeit
in a positioned,
staggered way throughout the year, so we can
relive
our moments insha'Allah, okay?
So yesterday we stopped before Surah Al Hujurat.
Surah Al Hujurat
is a Madani Surah,
and it is a surah consisting of 18
verses.
And by now we are well equipped with
the genre of knowledge in the Madani Surahs.
And I think I touched about it yesterday,
and I said this is a surah that
is connected
to manners,
and manners
in relation to an established Ummah.
Surat Al Fuzarat
comes down
towards the end of the prophetic mission.
Not the prophetic mission in Makkah, but the
prophetic mission as a whole.
So towards the latter part of the Madinan
period,
Which means what Allah has revealed
is established and not abrogated.
And what He has revealed
is an expectation upon this Ummah.
Why is it called Surah Al Hujurat? Hujurat
is the plural of Hujurat
and it refers to a private space,
a home,
a room.
And in particular,
it refers to the private space
and home and room of the wives of
the Prophet sallallahu
alaihi wa sallam.
And the context
in terms of
the revelation
of the verses
that are connected
to
the name of the surah,
then in the 9th year of the Islamic
calendar.
The 9th year of the Islamic calendar means
9 years after the hijrah of the Prophet
from Makkah to Madinah.
The mission of the prophet
had progressed to an extent now, where he
was receiving delegations from different places.
And this famously became known as Amal Wufood.
Amal Wufood meaning the year of the delegates.
The delegates were coming in and visiting the
Prophet sallallahu alaihi wasallam. Delegations from all over
Arabia,
they arrived to Madinah,
to either embrace Islam,
or to pledge their loyalty to the Prophet
And in surat,
talks about this, that you will see people
entering the religion in waves,
in droves,
and this was happening in 9th year
after Hijrah.
Now one of the incidents related
to this year
was that a delegation from Tamim
arrived,
and this delegation
had members
that were considered
Bedouins,
and the Bedouins, their mannerisms are different to
the city dwellers.
And we don't appreciate this living in the
UK,
but maybe if you tap in back home
where you have vast land and you have
rural versus civil,
you might appreciate these differences.
That those that live in the Badia, outside
of the city, outside of
the land of amenities,
they are a bit unrefined
in terms of the city character that we
might be used to. I remember
I lived in Arabia
for several years, almost 2 decades. And at
the beginning, I would notice this. Sometimes you
are in a long line at the bank,
for example.
And then
elder walks in, and you can see he's
not from the city people. And he sees
the line with young people in, and he
can't fathom this.
So he walks all the way to the
front,
and in one incident,
the bank teller sent him to the back,
and this was great disrespect.
For him, this was unacceptable
that a young boy sitting behind a glass
window tells him,
uncle, there's a line, go to the back.
And he kicked up a fuss, and it
became an issue, and the supervisor of the
bank had to come out.
But they understand, so the supervisor,
in my memory, took him into the private
office and dealt with him. Alhamdulillah. He got
VIP service.
Forget about the back of the line, he
got the service of those who have 1,000,000
in the bank.
So this is how it is,
and a group from the Tamim had this
sort of character. They came into Madinah, they
were looking for the Prophet sallallahu alaihi wasallam,
The Prophet
was
unavailable.
Meaning, this was the siesta period. He wasn't
available.
In the siesta period, he was in his
home, or one of the homes of his
wives.
So this is a period where you don't
disturb the Prophet
you don't disturb anybody.
So what did they do?
Given their unrefined nature,
they went near the home of the Prophet
sallallahu alaihi wasallam, and started shouting from outside
for the prophet sallallahu alaihi wasallam
to come out.
Come out and speak to us. This is
what they did.
So Allah subhanahu wa ta'ala,
he reviewed verses about this. Now no doubt
the prophet salallahu alaihi wasallam disliked the uncivilized
manner,
and Allah subhanahu wa ta'ala reviewed verses 4
to 5. Those who call out to you
from without your private apartments
are for the most part people who do
not use their reason, subhanallah.
Allah referred this as an act that goes
beyond common sense, that these people are not
using their senses
in how they address the Prophet sallallahu alaihi
wa sallam. In fact, at the opening of
the surah, Allah reveals adab,
manners,
morals, etiquettes
with Allah and His Rasool, sallallahu alaihi wasallam.
Accordingly, this surah
is a collection of commandments and instructions
sent down
at different times.
But even though we say different times in
terms of the era towards the end of
the prophetic mission.
So for example, verse 4, as we said,
is related to Banu Tamim, and this is
during 9th year of the hijrah. So this
is right towards the end of the life
of the prophet sallallahu alaihi wasallam.
Likewise, verse number 6.
There are many narrations
regarding verse number 6, and that it was
revealed concerning Warid ibn Ruqbah,
the one who the prophet
sent as a zakah collector
to get the zakah of Banu al Mustariq,
and a misunderstanding
happened.
And it almost entailed
a group of believers,
one standing up against the other and vice
versa.
That before we had this case of an
uprising between disbelief and belief,
but now an uprising between 2 groups of
the believers.
And we know or we are taught that
this Walid ibn Uqbah,
with the prophet sallallahu alaihi wasallam sent,
he accepted Islam
on the conquest of Makkah. This was again
towards the end of the life of the
Prophet sallallahu alaihi wasallam.
So even though we have
verses revealed at different times in the surah,
the time, era, and span of all these
ayat
are 1.
Now what is the relation between this surah
and Surah Al Fatiha? Well, in both surahs,
if you recall what we discussed about Surah
Al Fatiha, the Prophet
is honored in both.
And in the last surah, the battle between
faith and disbelief was highlighted.
And in this surah,
a almost battle
between 2 groups of belief
is highlighted.
So in terms of uprisings, they share this
commonality.
In terms of the subject matter, then as
we said, it's focused on manners
that are worthy of not just believers, but
true believers.
And in the first five verses, we are
taught adab and manners with Allah subhanahu wa
ta'ala and his Rasool sallallahu alaihi wa sallam.
Allah
revealed,
That, O you who believe,
O you who believe, do not put yourselves
before Allah and his Rasool and his Messenger.
Do not put yourself before Allah and his
Rasool and his messenger. But rather fear Allah.
Allah is all hearing and Allah is all
knowing.
You ayyuwalaheenaamanu,
O you who believe.
And as we said before, Abdul Laban Masrud,
he says that whenever you read the Quran,
and you come across a verse, O you
who believe,
then as a believer, sit up and pay
attention,
for Allah is addressing you, O person of
Iman, directly.
And immediately after, You ayuha ladheenaamanu,
He will command you to do something
or warn you against something.
One of 2 things is coming after You
ayyuhalladeenaamanu.
You will never find after You ayyuhalladeenaamanu
except legislation to something or against something.
So as a believer, you need to pay
attention. Allah is addressing
you. Just like we as parents would expect
our children to pay attention when we addressed
them directly.
Because this direct address
in a particular manner that is known within
a home between a parent and a child,
it is understood
amongst all the stakeholders present in that conversation
that an instruction is about to be allayed.
So attention is necessary.
Allah
says,
Oh you who have believed,
do not raise your voices
above the voice of the Prophet sallallahu alaihi
wa sallam.
And do not be loud to him in
speech.
Like
the loudness of some of you towards each
other.
When you speak towards each other, you have
a particular
level of speech that you engage each other
with, a particular
vernacular that you use between yourselves.
It may be a vernacular of one that
we call slang, for example.
It not it may be a vernacular that
isn't considered
official, for example.
Look after people upon their levels.
Deal with people upon their levels.
An Ayesha radiallahu anha in a separate incident,
she says, Mirna, we were taught and commanded
to place people
upon the levels
that they have been placed upon. Meaning to
deal with them that a character that is
worthy of their status in society.
And we said to you before,
that in Islam there is a hierarchy.
In Islam there is a hierarchy.
This issue of equality
ultimately
is not from the preaching of the Quran
and the sunnah. The preaching of the Quran
and the sunnah establishes a hierarchy, and if
there's a hierarchy, that means there will be
levels. And if there are levels, that means
there is
a necessary
vernacular,
a necessary level of etiquette
that will be disseminated between a person and
another
based on their level in society,
with the knowledge that there is no absolute
hierarchy,
and that if somebody commands you to go
against Allah, then there is no obedience to
the creation,
in the disobedience of the Creator.
But even when you disobeyed the creation to
obey the Creator, that that is done with
good manners.
Allah
says,
in not listening to your parents, when they
call you towards
idolatry,
which is the highest form of misguidance.
You not listening to them should not be
in a manner that's disrespectful to them.
The most you can do is just not
follow through with their command,
but don't exhibit a demeanor
that they consider
disrespectful,
or a sound from your mouth that they
consider
disrespectful,
or a speech that is not worthy between
a child and their parent.
The most you do is you don't listen
to them, and they will feel disrespected for
that. Allah will not hold you accountable for
that, Because you have done that based on
Allah's command upon you, and that Allah ultimately
is above all. Even with knowledge,
as we are taught in the Quran.
Even when it comes to knowledge, above every
knowledgeable person, there's another more knowledgeable person, and
Allah told Musa alayhi sallam this in the
story of Khidr. And even above the knowledge
of Khidr, as Khidr told Musa is the
knowledge of Allah. That this is what Allah
has taught me.
So Allah ultimately is at the top. The
point is manners, morals, etiquettes.
When it comes to Allah and His Rasool,
the highest form of morals,
the highest form of manners,
the highest form of etiquettes.
So Allah says,
Do not raise your voices above the voice
of the Prophet or be loud to him
in speech, like the loudness of some of
you to each other.
What does Allah say?
That you do this to the extent that
you will render your deeds invalid without you
even knowing.
That sometimes you can manifest a behavior towards
Allah and His Rasul
to your own detriment.
That not only are you sinful,
but it causes your good deeds
to become invalid.
There are extents to which this
manifestation of bad character
can occur.
So Allah
is very direct here and very clear.
Allah says,
Allah says, indeed those who lower their voices
before the messenger of Allah, they are the
ones whose hearts Allah has tested for righteousness.
Not for Allah to know that those hearts
are righteous, but for them to know that
their hearts are righteous. Because they didn't know
their deeds before Allah tested them. But Allah
knew their deeds before they passed the test,
because Allah's knowledge is from ever and is
forever, and this is an important point because
some people mistranslate the aya. They translate it
in the form of denoting so that Allah
can know
whose hearts have righteousness in it, and this
is incorrect.
Allah
tests the hearts so we can know
we can know
whose actions
are righteous
and whose hearts are righteous
in the first place. Allah subhanahu wa ta'ala
says for those who pass the test, for
them is forgiveness and a great reward. And
sometimes Allah or all the time, Allah tests
us to give us the opportunity
for forgiveness
and a great reward.
Now this statement do not put forward.
Do not put forward. Do not raise your
voice.
Do not go ahead of yourself.
This statement
has been discussed by the scholars of Islam
in detail.
And they have listed for us many lessons
from this.
And from them, that this verse is inclusive
of you not putting your desires before Allah
and his Rasool, sallallahu alaihi wa sallam. That
now the Prophet salallahu alayhi wasalam has passed
away.
How will you disrespect him?
By knowing the sunnah and inventing a bidah.
You know his sunnah, but you don't follow
Allah based on his way, you invent a
way that he didn't come with. And every
bida that he's given birth to, we give
death to a sunnah.
This is us
going in front of the prophet
or in front of Allah and his Rasool
Salam. Imam al Alusi and others have mentioned
this. Abdullah ibn Abbas
he says about this verse, do not say
anything against the Quran and the Sunnah. When
you speak against the Quran and the Sunnah,
you are in essence practicing this
act that the Bedouins did in Madinah for
which these verses were revealed.
When you
doubt the Quran and the Sunnah,
question the validity of the Quran and the
Sunnah,
you act against the mandates of the Quran
and the Sunnah,
then you are in effect manifesting the behavior
of these bad ones, who Allah subhanahu wa
ta'ala said goes against
common sense, goes against
reasoning, and dependent of your level of going
against the guidance of the Quran and the
sunnah, you have placed your deeds at risk.
When we invest, we say wealth at risk.
It has to be at risk, so there's
no riba. But when you go against the
Quran and the sunnah, you are not investing.
You are not investing.
You are gambling. You are putting your deeds
at risk. You are putting your akhira at
risk. All of this is inclusive in these
verses.
Surat Alhamjarat has a few verses, subhanallah, but
we can spend nights nights upon nights discussing
the lessons from it. Another opinion from Abdullah
ibn Abbas
is that the Muslims were ordered not to
speak when the prophet sallallahu alaihi wasallam was
speaking.
SubhanAllah.
Rasayeem Malik radiallahu an,
he was a specialist in hadith amongst other
sciences.
When he used to teach hadith, he said
he used to make wudu and teach it.
Even though it's not a requirement,
he wanted to be upon
the sunnah of the Prophet sallallahu alaihi wasallam
when teaching the teachings of the Prophet sallallahu
alaihi wasallam, and the Prophet sallallahu alaihi wasallam
used to love to always be in a
constant state of ablution.
This is adab what the prophet salallahu alayhi
wasalam.
Now if this is the case with hadith,
then what about the Quran?
And that's why we say to our brothers
that please leave quietly
as we
begin the session because the session is related
to the Quran. We don't want anyone's deeds
to be gambled with.
That without you knowing
you are gambling your deeds.
You are placing them at risk
because Qad Allah is going to be said,
and your loud speech of the dunya before
you exit the masjid
is drowning it out. This is dangerous.
And sometimes we see this
at certain I've seen this at conferences as
well, at certain large gatherings as well, where
the Quran is being recited and people are
talking or people are rushing behind. Maybe a
speaker that came because the speaker is beloved
to them, and the speaker is totally innocent
of the behavior of the people,
but they followed the speaker for so long,
and now he's finally come to their city,
and all they want is to have a
chance with him, and he's leaving before it
ends, and as he leaves people are rushing
and making a noise, and the qar is
on the stage reading the Quran.
This goes against the idea of an Islamic
conference,
an Islamic get together,
an Islamic lesson,
a lesson, a gathering, a session
that has been pitched in the name of
Allah Subhanahu Wa Ta'ala and his Rasool. But
the people there are gambling with their deeds
by raising their voices and totally turning their
backs on the recitation of the Quran.
Sometimes in the car, the Quran is playing
and we're having a foreign discussion, or we're
taking a phone call, or we're allowing the
children to speak at the back. We should
switch off the Quran if we have to
speak, or ask the others to be quiet
if it's useless speech.
This is from manners and morals and etiquettes
with the book of
Allah
All this falls into
the ideas presented to us at the opening
of Surah
Al Hujrat.
Imam al Bukhari,
he reports that Umar ibn Khattab radiAllahu anhu,
he heard voices
being raised in the Prophet
masjid.
And not voices of many, voices of 2
men.
So he asked,
do you realize where you are?
Then he asked them where they were from.
They said they were from Taif.
So he said,
if you had been an inhabitant of Madinah,
I would have got you whipped for this.
Subhanallah.
This is the house of Allah
This is a Masjid.
This is a place in which Allah's name
is raised.
We shouldn't be raising our voices discussing matters
unrelated to the masjid, and the Prophet sallallahu
alaihi wasallam forbade
the masjid being used as a place
for selling things,
or a place for raising your voice,
for matters pertaining to the dunya. So Umar
ibn Khattab radiallahu anhu was very direct with
this,
establishing precedent,
establishing
a a standard,
subhanAllah, a standard. This is what it is
brothers and sisters, a standard. What is your
standard?
What standards are acceptable to you?
What are your standards?
That's what it's about.
It's not always about daleel.
Some people have this idea when it comes
to manners and morals and ethical, but what's
your daleel?
For example,
licking your finger and turning a page of
the Quran.
Some people are pedantic, but what's the daleel
that is not allowed? Say brother, if I
did this
and rubbed your cheek with it,
what's going to happen?
You're going to get angry then I'll ask
you, where is the Dalil that is not
allowed? You say, doesn't it? Dalil means common
sense.
So in the same way, this is common
sense.
Whatever we consider good enough for ourselves, the
Quran and the Sunnah has a greater right
to it. In terms of manners,
morals, and etiquettes, this idea of using Dalil,
this is a straw man argument.
This is a straw man argument. This is
only highlighting your ignorance that you don't know.
So you're trying to project ignorance on somebody
else and make it as if they don't
know. Not everything needs daleel. The daleel is
common sense that Allah gave you.
You don't accept somebody soiling your clothes, or
your phone,
or your wallet, or your face with their
saliva,
then have a bit of adab with the
book of Allah Subhanahu Wa Ta'ala.
Then
the Muslims are taught how to deal with
information,
and how to deal when civil unrest occurs
within the Umma,
between a jama'ah,
and how to manage interacting with the universal
Umma,
with the base of this interaction
being what I mentioned to you yesterday.
Then when Islam came, it taught us that
the bond of faith is far greater than
the bond of blood.
Islam doesn't look at color,
it doesn't look at race, it doesn't look
at financial standing, or your material well-being.
When you come in the masjid, there's no
booked places.
It's first come and first serve, and the
rich man stands next to the poor man,
next to the black man, to the white
man, next to
the yellow man, the orange man, and whichever
other purple man,
you decide is in the Masjid.
As I've said for our young people here,
Mashar'Allah.
When I said yellow and purple they got
happy.
The Sharia doesn't differentiate.
We see them all in one line, and
everyone has equal opportunity in front of their
Lord
And as Allah reveals, in the surah
Allah doesn't look at your appearances.
The most honorable of you with Allah is
meaning
the one who has the most god righteousness,
the most taqwa
in their heart.
Now in terms of some chosen verses, Allah
reveals
the message of verification.
This is Surah,
few verses but heavy for the believer.
Because
Evidence is being established on you verse after
verse after verse. You can't go to Allah
and say, Allah, I didn't know. No. You
read the verse.
It came to you. You were there when
the lesson was shared. O you who believe,
If
a disobedient,
sinful
person comes to you with information,
investigate that information
before believing it and acting on it. Allah
says,
lest you harm a people out of ignorance
and become over what you have done regretful.
This is referencing when due to a misunderstanding,
a group from the Ummah almost stood up
against another group from the Ummah and vice
versa. It almost led to blood being spilled
between Muslims due to a misunderstanding.
Due to somebody saying something
that was misconceived.
Allah says, In
another kira'ah,
All this carries the same meaning.
Investigate.
Study it, verify it, for the Tabbatu verify
it
before you adopt a position with regards to
it and before you
act on it
because some things or many things in our
day and age can be fake news.
As they say, hashtag
fake
news, sensationalism
being said for likes
and clicks
and shares,
what do they call it clickbait
messages,
clickbait
thumbnails it's everywhere right? Go on social media
you click a video because of the thumbnail
you go into the video it's got nothing
to do with the thumbnail.
Lahuwalaqawatiallabilla.
Someone is just living from it because you
clicked it then YouTube pays them money.
This is the age we live in.
Allah subhanahu wa ta'ala says verify.
The scholars of hadith,
when grading hadith,
they had
rules. From them, when they studied the narrators
of hadith, they had a criteria, and this
criteria stated
that a narrator should be
not
or he should be
The narrator has to be
The narrator has to be known. So and
so, son of so and so, son of
so and so, son of so and so,
son of so and so. He needs to
be known. He's not some random person who
we don't know about him. That's number 1.
Number 2, Ma'aloo
malhal.
His situation has to be known as well.
Is he upon the sunnah?
Has he lied before?
How is his clothing, his dressing, how is
his salah,
his hal, his circumstance has to be known?
The scholars of hadith would check on these
two things before grading the hadith authentic, or
acceptable, or weak, or fabricated.
This is one of the criteria when studying
the chain.
If they had a narration
that was
the person was known, his circumstance wasn't known
that would affect the authenticity of the hadith.
Today, brothers and sisters in Islam, we get
messages
forward, forward, forward.
We don't know who sent it to us,
We don't know the circumstance and reality of
the sender.
We don't know the veracity
and reality of the message, and we forward
it to somebody else. Why? Because it just
made us feel good, or it might make
other people feel that we are very knowledgeable
people, we are reading some big things.
Sometimes it's long messages, you know, you get
long messages
and people are not readers. It's like one
brother was saying the other day when I
gave him a book, he says sheikh how
many pictures are in it?
He knows himself
he's in the Masjid right now. How many
pictures are in it? Sometimes you get this
wrong WhatsApp messages no pictures
maybe emojis,
and sometimes they're so long it's like terms
and conditions,
you have to flick and flick and flick
and flick and flick, and then if you
don't read anything, you get to the end,
and just when you think you got to
the end, it says read more.
Right. Now you think, masha'allah, this must
be a good message for me to forward.
So the people I have forward to forwarded
to think, Masha'allah, this brother, he reads a
lot.
But now you might be forwarding with guidance.
How do you know what you're forwarding?
Majhulalalainwalshal,
you don't know anything about the sender, who
they are, who their parents are, what's their
circumstance,
what's their situation,
and then we're forwarding along, and we haven't
even read the message. This is even worse.
SubhanAllah. Maybe back then the person narrating knew
what they were narrating. It's just that they
got it from a person who they didn't
know. Today, we've taken it a step further.
We also don't even know what we're forwarding,
and we need to be especially
and particularly careful, especially in the personality
age.
The character age has gone and it's far
gone. This is a personality
age, it's the filter
age, it's the impression age. It doesn't matter
who you are, what matters is how people
think
about you. What they think about you is
what matters. It doesn't matter who you are.
Today you can pick up doctorate degrees
for a few £1,000.
People invest in this to build a profile.
Filters.
Don't let me get started on filters. Most
of the problems we have in the marriages
today, Wallahu Al Musta'an, because they married her
based on the filter, and she married him
based on the filter. And forget about the
Instagram filter, even the manufactured
filter, where he was saying things that are
not true about him, and she was saying
things that wasn't true about her.
They were you know what they say, round
off to the next decimal
to the greatest, and then the next greatest
number. That no, I was this and this,
so I just rounded it off, and I
told him this.
And he's doing the same.
To the extent I had a marriage case
once,
where she married him,
and his age wasn't his age. He was
maybe 8 years older than he told her.
His job wasn't his job. His character wasn't
his character.
His family wasn't his family. She had all
sorts of complaints. She wanted me to dissolve
the marriage based on 1, 2, 3, 4,
this criteria that she presented.
This is the circumstance and situations that we
live in today, very scary time.
Can you see the timeless nature of the
Quran?
When I stand in front of you across
Ramadan
saying, this is the final testament
and the timeless miracle. This is the timeless
miracle.
It's a message revealed
from a being who has a knowledge that
is forever. It's not
restricted
to a sphere or an era. He knows
everything that will happen till the day of
Qiyamah and beyond the day of Qiyamah, and
here's the book in front of you. Follow
it and you'll be saved.
So Allah
commands us towards verification.
Also from the chosen verses,
the sunnah the better, and you've heard me
say this. You can put it on a
cup, on the back of a jacket, etcetera.
I won't claim copyright, just do it. It's
good dawah. The sunnah
the better.
And the sooner you are upon the sunnah,
then the sooner the better as well.
Allah subhanahu wa ta'ala says in Suratul Hujarat,
This is a verse when the verse is
coming down, the prophet sallallahu alaihi wasallam is
with his people.
He reveals subhanah
waalamu
anafiqumr
Rasool Allah and
know and understand
that amongst you is the messenger of Allah.
Subhanahu Wa Ta'ala. Sallallahu Alaihi Wasallam.
This is missed on many of us.
Many of us missed this.
Wallahi, many of us missed this. And Allah
bless my teacher who taught me this lesson.
Allah Subhanahu Wa Ta'ala, he says,
if he, the messenger,
were to obey you what you want,
twitch the deen, stitch the deen,
stretch the deen,
bend the deen,
if he was to try and facilitate the
religion for you,
you're saying,
you know what, want to follow this, but
the religion is saying this, can't we find
the Mufti who will give us this fatwa?
Can we not find the Sharia Council that
will fast track,
Get fast track divorce.
You get this by the way. Allahu Musta'in.
Seen this in my line of work. Clients
come to say, Sheikh.
My wife is at the fast track.
Sharia Council.
Okay. Who are they? We don't know. It's
just a Gmail address that messaged me.
I asked them who they are, they said
you don't need to know it's not important.
What we know is this is your wife's
details and this is what she said, you
have x amount of days to respond or
fast track, we will finish your marriage.
Allahu Musta'a.
Bend the deen, bend the deen. We're trying
to do all sorts.
And we think, subhanAllah,
following the deen is hard. Bend it for
me to make it easy. What does Allah
say in this verse?
Allah says know and understand
that you have the messenger with you.
If he
was to try and follow your desires in
much of the deen,
If he was to try and follow your
desires in much of the deen, if he
was to obey you in much of the
matters that concern you, Allah says,
you will become exhausted,
you will die,
you will burn out,
you don't know but Allah knows
Follow what Allah is telling you is good
for you.
Your desires are gonna burn you out.
Your whims are going to burn you out.
Your fancies are going to throw you down
the well
of hell.
SubhanAllah.
Allah is revealing this to the Muslims towards
the end of the prophetic mission
that know you have the messenger with you.
If he is to follow you, you will
get tired.
Allah says,
walakin
Allahabadibbailaikumuliman,
but it is Allah Subhanahu Wa Ta'ala who
makes iman beautiful to the believers.
And He beautifies it in the hearts of
the believers.
And it is Allah
that doesn't make endearing to you disbelief
and defiance
and disobedience.
If Allah sees your heart
is sincere,
your heart is pure,
your heart is searching,
and you struggling,
and you making dua,
Allah will beautify iman for you. Allah will
help
you. He will help you. Take that step,
and Allah will take 10.
Walk to
Him. He'll come to you quicker.
Come to Him an arms length,
and He will deliver to you the span
of 2 arms lengths.
If you show Allah you're sincere,
Allah will beautify Iman in your heart.
That when you find the deen hard,
it's not that the deen is hard. Your
oomms and fancies are hard. You need Allah's
help to soften it and get rid of
it. That's what it is.
No amount of changing and tweaking of the
deen is going to help you. And that's
why my brothers and sisters in Islam, I'm
convinced. I'm almost 2 decades in the space
of building communities
upon my mission of Ikhlas, Ihsan, and Istiqaamah.
Building communities upon the mandates of the Sharia,
and I can tell you now,
supermarket dawah,
it trends
and then it tanks.
I'm sorry to call it supermarket dawah. This
dawah where we make people feel good even
though they're
useless. We make people feel good for the
uselessness.
We make people feel hopeful, and we should
be making people be hopeful,
but not make them feel hopeful
with wishful thinking,
but hopeful with hopeful thinking. Right?
But this kind of Dua where we make
people feel hopeful with wishful thinking,
it trends
and people don't go anywhere.
10 years they will listen to you, 15
years they will listen to you, and then
ask them. And one of my students met
someone who loves listening to this type of
dawah,
where you get given the dose that makes
you feel great even though you're not really
great. Makes you feel great even though you're
not really great. Met them once, how long
you've been listening to these messages? Say almost
2 decades.
What have you changed in your life?
And the person literally said, Subhanallah, good question.
Good question. What have I changed?
Now, I'm not saying there's no place
for this, but this has to be one
of those, you know, when
a person has collapsed and needed to apply
CPR or you need to come with what's
the machine?
Defibrillator, right? Yeah. There's a place for that.
There's a place for that. But can you
live on CPR for 18 years, for 15
years?
Can it work?
So, yeah, there's a place for quote unquote
the supermarket style dawah where you give people
hope that, yes, if they're about to jump
off the bridge, save them.
But ultimately, if you want people to grow
from what they know,
you gotta give them hope through hopeful means.
Not give them hope through hopelessness.
Give them hope, but not false hope.
So the sunnah, the better. You cannot change
the deen. If you really want to take
a step in the right direction, this is
the guidance of the prophet salallahu alayhi wa
sallam. And I'm not here to make excuses
for him. I'm not here to make excuses
for Allah. I'm here to present it to
you as I think he would have presented
to you had he been here. And as
I said to my brothers and sisters in
Islam earlier, that we live in a day
and age where we also need to upgrade
our questioning.
We need to upgrade it, to stop asking
about opinions. What is the opinion on listening
to music? What is the opinion on shaking
hands with the opposite gender? What is the
opinion on this? What is the opinion on
that? Because opinions are many.
If it if your mandate is the sunnah
the better, then there's only one question you
need to ask, Did the prophet sallallahu alaihi
wasallam listen to music?
Because I'm heading to that level. Did he
shake the hands of a of a of
of of the opposite gender? That's my journey.
I'm on trajectory to that level. And wallahi,
you will only get one answer, Cause anyone
who tells you 2 opinions related to him
knows that they are lying directly about the
man whose message they are preaching.
So upgrade your questions,
and sometimes save the Mufti himself,
save the Sheikh himself
by just making it easier for him, and
say Sheikh.
If the prophet sallallahu alaihi wasallam was here,
what would he say? Sorry to put you
on the spot, but I really need to
save you from you and take you out
of the equation.
Save you from you and save me from
me. If he was here, you would be
at his place, and I would be at
his place.
Give me the platinum standard
because that's where I'm heading to.
This should be our mandate. Why?
If the messenger was to shift the deen,
in many of the things that you need,
you will burn out. It's not sustainable.
Don't think you will die a good death.
Don't think you will die a peaceful death.
You will be more tired than you think.
May Allah grant us the understanding. I think
we will just stop at Surah Al Hujarat
today because you have another lecture inshallah.
Bayib. Then Allah subhanahu wa ta'ala reveals for
us tarbia. I wanted
to recite,
but another plan was set for him and
he asked my permission. Allah bless him.
Allah Subhanahu Wa Ta'ala gives us tarbiyah.
Like a parent gives their child tarbiyah.
What is tarbiyah?
It's not just discipline. It's raising.
When you raise a nation,
when you raise your children,
and I have lectures on this,
the importance of not raising children.
It's a popular topic, by the way, and
it's not clickbait, by the way. Someone might
say this is a clickbait title, Sheikh. He
just told us about the fancy titles.
How can you deliver a lecture about not
raising children?
Naam,
because as Muslims we don't raise children,
we raise
leaders.
We raise leaders.
Is going to be from the leaders of
the Ummah. Say Amin.
Say Amin You Issa. Maysha Allah. Isha is
blushing. Maysha Allah.
Issa is 11, but I can see a
scholar in the audience. Masha Allah. Masha Allah.
I can see this. Inshallah. Allah making from
the ulama of the ummah. Issa is going
to be here and maybe for 15 years
time,
we give you time to study, I won't
put you
early, I won't say 10 years, others will
be fast tracking you.
Especially in the insta age, we need to
delay things because we have Instagram,
we have instafood,
we have insta communication, you have insta shaykh.
Fast Track
Sheikh. Isa.
Allah bless you and your parents.
Allah gives us to the
Subhanallah. Surah Al Hujurat is very personal to
us. Very personal. Allah
is telling us directly, all you who believe,
Let not a people ridicule another people. Remember
I said Surah Al Khujra teaches us the
mannerisms
of managing
an established ummah. We have an established
Ummah.
How should we live with each other? We
have a Masjid,
a community,
one Jama'ah.
How should we be with each other?
How should we be with each other? Allah
says
Let not a people ridicule another people.
Perhaps they may be better than you.
Sometimes you want to ridicule a person.
Perhaps
they may be better than you. This is
from who? From Allah.
It's not like some elder comes to you
and goes brother, don't ridicule them, they might
be better than you.
Right?
Something like this.
It's Allah telling you
do not ridicule
a people.
Allah is saying
that perhaps they may be better than
than you.
Subhan Allah.
Yesterday, we spoke about humbleness. Don't be arrogant.
Now why should tomatoes and lentils and onions
and and and remember that?
Allah is saying, do not ridicule people.
They may be better than you.
They may not have the beard, and you
might have the beard.
They may not have the hijab,
and you have the hijab.
They may be eating,
and you are fasting.
They may be sleeping
and you are praying.
Allah says, do not ridicule
because they may be better than you. You
don't know what they are doing.
There are matters that they may be engaging
Allah in that's beyond your jurisdiction.
So don't
ridicule people.
This doesn't mean that we shouldn't give dawah.
Uh-uh. That's different.
Us not us not
having the feeling that we're better than them,
and that's important,
doesn't mean that we shouldn't give dawah because
if we give dawah, then that means that
we feel that we better than them. This
is from the plots of Shaytan.
And it happens to people. Some people say,
wallahi, you know, if we go tell them,
then they might think, what who are you
don't judge me, yeah, they might say that
but who cares?
What is the Prophet's mission? To convey a
clear
conveyance.
To convey a clear
conveyance. This is what you have to do.
Without you feeling that you will enter Jannah
before them, with wisdom you guide them and
teach them.
And when you tell someone you love them
for the sake of Allah, allahi, how can
you love them for the sake of Allah
and they do wrong and you don't correct
them and you don't teach them? It's an
oxymoron.
Say I love you for the sake of
Allah And this person is doing wrong, and
you don't say anything. Why? Because they might
say he's judging me.
This is 21st century
modernity
principle. This is not from Islam. The Sahaba
held each other accountable, and not one of
them thought that they were better than the
other. And Umar is telling these people, if
you are from Medina I would have whooped
you. Do you think Umar for one instant
is saying this believing that he is better
than them or he will get to Jannah
before them?
But he's telling them, I'll whoop you brothers.
Okay. I'm not asking you guys to start
talking like Umar. Every place has a time
and a space. And Umar was the the
caliph. Right?
Some brothers take you to the next level,
Because you have the macho, the red pill,
as they say,
attitude,
testosterone.
No. No. No. We're not saying that, but
we're saying they held each other accountable.
When Halthib ibn Abi Balta'a,
he innocently sent a letter. He didn't mean
harm for Islam. But when the prophet was
going to open Makkah, he sent a secret
message
with a lady,
and Allah informed the prophet sallallahu alaihi wasallam,
and the lady was brought back,
and then it was made known that Haldi
was the one who sent her. What did
Umar say? That old prophet of
Allah, let me chop the neck of this
munafiq.
Let me chop the head of this hypocrite.
He's informing the enemy of our coming. The
prophet sallallahu alaihi wasallam said leave him. He
was from the people of Badr.
And it is that Allah looked at the
people of Badr and said do what you
wish Allah has forgiven you. Subhanallah.
Right? So we hold each other accountable, that's
a different matter, but we don't ridicule people.
We don't speak down at them. We don't
talk to them as if we're better than
them. We don't come across as pompous and
overly righteous. This is not from the sunnah,
and the prophet sallallahu alaihi wa sallam never
ever did this. Allah subhanahu wa ta'ala says
this to the men, and then he says,
it could be that the person who you
are talking about is better than you. And
then Allah says,
and even the women with regards to the
other women do not ridicule each other because
it could be that the women you are
talking about are better than you. Then Allah
says,
Allah subhanahu wa ta'ala says do not insult
one another and do not call each other
by offensive nicknames. He's a troublemaker.
Say this, this person is a troublemaker. You
akhii, don't use the taf.
Yes, maybe he gives a lot of feedback
but it doesn't mean he's a troublemaker.
Maybe you are annoyed with the feedback but
keep calm on the term. Don't call him
a troublemaker, you don't know.
You don't know the brother, you don't know
the sister.
Avoid that term.
Yes, they annoy you but at the end
of the day, are they giving you feedback
to harm you, or are they giving you
feedback
because they have akhira,
they have love, they have concern.
It is part and parcel of their demeanor.
Troublemaker, this is calling, this is a name
that's not befitting.
And it might take off, and many people
will call them troublemaker, and you'll carry the
sin for everyone who calls them troublemaker.
When Aisha radiAllahu anha said a word about
one of the wives of the messenger that
she's heavy, what did the prophet sallallahu alaihi
wa sallam said,
You indeed, O Aisha, you said a word.
Just a word.
If it was dipped in the sea of
the ocean
it would have corrupted and spoiled all the
water of the ocean. Just one word that
you said Ayesha.
We see this coming now before the prophet
passes away. The Sahaba are strong. The Ummah
is strong. Makkah is Muslim. Taif is Muslim,
Islam is spreading, delegates are coming in. Allah
is revealing the final chapter, how the ummah
should deal with each other so that there's
no uprising within the Ummah against the Ummah.
Because it's unity that's needed for this Ummah
to take the message to the Far East
and the Far West and the Far South
and the Far North.
You're not going to do that if you're
calling each other names.
You're not going to do that if you
come across as being more righteous than the
other. People are human beings, they have demeanors.
You push people away,
you've weakened the ability for the message to
spread. You bring them together,
you're upon goodness and that is light upon
light. So we see these messages coming down.
Allah
says,
wretched is the name of disobedience after one's
faith, and whoever does not repent, then it
is those who are the wrongdoers.
Number 2,
Allah addresses us again.
Avoid much negative assumption.
Allah says indeed
some assumption is actually sinful.
Allah says
and do not spy.
And do not backbite each other.
Allah says,
Allah
says, would one of you like to eat
the flesh of his brother
whilst he's dead, or is it something that
you detest?
SubhanAllah,
as one of the scholars said, he said
people always look for is it halal, is
it haram, is it halal, is it haram,
Is it certified? Who certified them? Which certificate
are they carrying?
Which organization are they carrying? Which organization has
certified them? Halal or haram,
haram or halal.
Okay? Very good. Sometimes you're so particular, you
look at the back of the chocolate and
the sweet, the e numbers. And I get
these emails, Sheikh, the e, this, I say,
okay, now I have to research e, then
there's this e, then there's that e. We're
so particular,
but then, subhanallah,
what are we doing at night? How many
kilos of haram meat are we eating?
On the weekend,
how many kilos of haram meat are we
eating?
So you particular
about this type of meat
and the worst type of meat you consume
it
without getting full.
Now there's a problem with Ghibah brothers and
sisters in Islam
Because remember I said earlier,
halal investment is when your investment is open
to risk. Correct?
If it's
connected to risk, there's no riba. But when
you take your deeds,
and you do this,
you have gambled with your deeds. Because the
Prophet sallallahu alaihi wa sallam said to the
sahabah at tadrunamal ghiba, do you know what
backbiting is?
They said Allah in his Rasool knows best.
This was the etiquette that the sahaba had
with the Prophet sallallahu alaihi wa sallam. He
said,
For you to speak about your brother behind
his back in a manner that he dislikes.
So one of the sahabas said, You Rasulullah,
o Messenger of Allah,
what if
what if
What if in my brother
is that exact thing? What I'm saying about
him it exists.
It's part and parcel of him.
The prophet sallallahu alaihi wa sallam said,
if indeed in your brother is that which
you say,
then you have back with him.
And if you say something about him that
isn't true, that's another matter, that's called slander.
Faqad bahttaahu, you've slandered him.
SubhanAllah.
Today
when you tell people brother this is ghiba,
this is backbiting please, just avoid it.
Some people say, Allahi, I can say it
to him in his face.
Now brothers and sisters in Islam, from this
narration,
where does it say there's an exception? That
if you can say it to him in
his face, then you're allowed to say it
about you're you're allowed to say things about
him behind his back. Do you see it
anyway? That even if you say it in
his face, or you can say it in
his face, if you say it in his
absence, this is riba, this is being likened
in the Quran to eating the flesh of
your dead brother.
And on the day of qiyama,
the resolve will be based on your deeds.
And previously we discussed, we spoke about the
bridge between,
the day of qiyamah
and Jannah,
and it goes over Jahannam. We spoke about
this.
When we spoke about
A'raf, Uhsant Masha'Allah.
We spoke about the A'raf.
And in case you don't know,
after the Pulsirat, this famous bridge that we
scared about, there's another bridge called the Kantara.
The Kantara is a bridge that people will
get
to after they cross the Pulsirat, meaning their
deeds go off the people of Jannah, so
they cross,
and they get to the second bridge, the
kantara. May Allah save us from the kantara.
The kantara is where
the issues between mankind will be resolved, pending
issues. You slander somebody,
you back bit against somebody, you usurp somebody's
right, you took their property, you oppressed them.
This will be dealt with and how through
deeds.
Allah will take your good deeds and give
it to the people that you wronged.
And if it's finished, you'll take their bad
deeds and give it to you. Then a
reassessment will be done. And Jannah is so
close, but now you go backwards.
Because the few that got you across that
bridge
has been burnt out on the bridge before
Jannah. May Allah save us from the kantar,
aamin. So Allah subhanahu wa ta'ala reveals this
in the Quran.
The third point, and then we'll end because
our Sheikh is here.
So today we just took Surah Al Funtarat,
imagine that.
If we were to try and do a
whole
juice,
it would be
even Fajr would come. We'll have to miss
kiyam.
Now Allah talks to mankind
across the spectrum of mankind, the believers from
them and the disbelievers from them. At the
beginning, You
You All Adhina Amun, You All Adhina Amun.
When I mentioned to you the statement of
Abdullah ibn Mas'ud radiAllahuwani.
You ayyuhan Nas, Oh mankind.
Allah says, We have created you from male
and female.
And we placed you and made you as
peoples and in tribes.
Why?
So that you can think you're better than
one another,
superior than the other,
faster than the other,
have a greater right to the other. Allah
says no.
So you may recognize each other, that's all.
It's not about being fair skinned and dark
skinned,
it's about recognition.
Imagine
if everyone looked the same, smelled the same.
How would it be? If we were looking
at each other, it would be boring, right?
How boring life would be? Look at you,
I'm looking at me,
We're looking at each other, we're just the
same. Allah gives us different features so we
can recognize each other. And then Allah sets
the yard stick for differentiation.
That the
one from amongst you that is greater than
the other in the sight of Allah, is
the one who has more taqwa, and guess
what? No one has a taqwa meter on
their forehead.
Does anyone have a taqwa meter on their
forehead?
Do I know who has more taqwa than
me, or less taqwa than me? So who
from amongst us has a right to go
about being with the people as if they're
more righteous than the other? The taqwa will
be known on the day of Qiyamah. That
is the day when it will be known.
So this verse consolidates our lesson from the
previous verse, that we should not think we
are better than one another.
This is insha'Allah a summary. Will Allah hear
a summary of Surah Al Hujarat. Just a
summary.
And with that we go to Surahqaaf Insha'Allah
tomorrow,
we will talk about Surahqaaf and then Surah
Athariyat and
now as you can see we are running
back in my estimate.
I think,
the aim would be to try and finish
the 27th
Jews before Ramadan ends, and then we'll keep
the last 3 Jews as a package
after Ramadan to keep filling the tank throughout
the Islamic calendar. Ramadan has filled the tank
with Iman. They say if you want to
refill your tank with Iman, go to Madinah.
And in terms of the months of the
year, go through Ramadan. You fill the tank
with Iman. Insha'Allah,
we hope to continue with the Quran,
the last 3 Jews, if Allah makes it
easy. If not, we will take whatever remains
from 27th as well. We'll try and take
this, in steps and in stages. Surah to
Dariyat is filled with many lessons in terms
of,
lessons that I need you to know before
Ramadan ends. I want you to take these
lessons to the new year so you move
your needle up.
I choose the lessons particularly
because I have a vision for the community.
I need the needle to go up. I
want us to go up, move that you
know, the speedometer, it has a needle. I
need that needle to move upwards. So when
I meet you next Ramadan,
you are
ahead. You've grown from what you know. Right?
So we're trying to be practical with what
we share. There's so many lessons ingrained, but
I'm giving you baby steps and baby strokes
for you to grow from what you know.
This is ultimately what Allah Subhanahu Wa Ta'ala
wants from us. I love you all for
the sake of Allah and everything correct said
is from Allah alone, and he's perfect. And
any mistakes are for myself and shayatala, and
I seek his forgiveness.
12 on the spot. We're just 1 minute
by the way.
by the way.