Ramadan #24 Gems from Surah Shura
Date:
Channel: Sajid Ahmed Umar
Series: Sajid Ahmed Umar - Ramadan 2024
File Size: 65.43MB
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AI Generated Summary ©
The importance of understanding the reality of the Bible and following its teachings is emphasized, as well as the importance of sharing experiences and interdependent communities. The pandemic's negative impact on the world economy and potential recession are also discussed. The importance of protecting everyone's health is emphasized. The "naughty days" in the spiritual world is emphasized, along with the return to normalcy and transformation in the New Year. The pandemic's impact on the economy and the potential for a recession to be reversed are also discussed.AI Generated Transcript ©
Equality
is not from the Quran.
Equitability
is in the Quran,
but hierarchy
is the mandate of mankind in the Quran.
However, there's no absolute hierarchy.
There's no absolute hierarchy.
That even your parents, they have a rank,
but it's not absolute. In Surah Luqman, Allah
commands us to be excellent to them and
to follow them, but if they command us
to go against what Allah
revealed, Fadaatuliruma,
there's no authority here. The hierarchy is bypassed
by the ultimate
Lord,
Allah Subhanahu Wa Ta'ala.
I remember I was on a plane once
reading Suramulk.
Allah
says,
Allah talks about the creation of flight,
that they're flying with wings that are
kept inwards and wings that are outstretched.
And as I'm reading it on the screen
of the plane,
there's the this plane had a back camera,
you know, the a380, they have a back
camera, and you can actually see the plane
and the wings outstretched
flying. Allah says, Nothing is holding it except
Allah.
Steel,
weighing tons
with people's overweight baggage. Imagine all this weight
and the plane takes off and it flies
with the permission of Allah Allah We begin
in the name of Allah
and we request praises and blessings upon Rasulullah
May Allah accept our deeds. Amin.
The 24th
night of Ramadan.
Less than
a week to go or a week to
go.
May Allah
bless what remains.
Ameel. So what do you guys think about
last night?
It was the night?
What's the sentiment? What's the feeling?
Maybe because we took the eye of hope
from Surah Zumr,
and then we took the eye of Istikamah
from Surah Fussilat.
It feels like it must be the night,
May Allah
grant us little qadr.
Irrespective brothers and sisters, the prophet sallallahu alaihi
wa sallam even though
we have reports of him having had a
sign of when Laylatul Qadr was
during his time, he remained in a tikaf
till the end of the month.
So
irrespective
of our feeling
and even some dreams that have been interpreted
for this year
because we've had some interpretations.
As a life on air,
Got a lot of your hamukkallah.
Even in light of some dreams that have
been interpreted for this year.
Regarding when Laylatul Qadr will be, and I
won't tell you what the interpretations
are.
So that it keeps you
calibrated
In respect of those,
interpretations,
we still need to continue every night, because
Allah subhanahu wa ta'ala
is worshiped during every night, and this is
from the Tarabi of the Sharia.
We don't see this only was related to
Al Qadr. Even with the hour on Jumu'ah
in which a dua is not left unanswered.
We don't know the exact hour.
We told to search for it.
So this is from the tarubi of the
sharia, that Allah subhanahu wa ta'ala wants us
to gain more.
And if you do all 10 days, or
if you make dua during every hour on
the day of Jum'ah, then you will catch
the hour
and you will be rewarded for all the
other hours, and you will catch the night
and you will be rewarded for all the
nights. So we see the Tarbiyyah in the
Sharia. There's a Tarbiyyah, how we raise our
children, the Sharia raises our Ima.
So irrespective,
please remain stationed insha'Allah
and keep trying your best.
Tonight we continued with the potency of Maqan
Ayat
with iman building,
and we completed Surah for Silat
as,
we heard in Sheikh Suhayb's recitation,
and then Ashura,
and then a zukruf, and a dukhan as
we heard
in,
Hafidhambala's
recitation,
and then,
Al Jathiyah.
We made a start on Al Jathiyah,
in tonight's recitation.
In terms of Surah Ashura,
we gave it sometime last night, so we'll
go straight into Surah Ashura.
Ashura is again from the Hawamim. Remember that
discussion about the Hawamim, the surahs that begin
with hamim,
hamim, hamim. We heard this today.
Every surah that began, began with hamim, and
there is still more to come.
A Makkan Surah,
as we discussed earlier,
consisting of 53 ayaat, just 53 ayaat.
And it is called Ashura
due to a verse in it
in which Allah Subhanahu Wa Ta'ala describes a
praiseworthy
act
of the first generation of believers. The Sahaba
radiAllahu anhu Majima'in with their leader,
Muhammad ibn Abdullah sallallahu alaihi wa sallam. That
Allah loved this act, and Allah is pivoting
this act for all of us.
That it is this act that will lead
to greatness,
and through
it we will plant the seeds
of proactive progress,
and that is the act of Shura,
mutual consultation.
Allah says,
When he's praising the believers, he says their
amr, their manner, their way, their norm, their
mandate
is surah.
They don't make a decision except
after mutual consultation. Allah loves this.
So a whole surah
is named
after
this process of mutual consultation.
Subhanallah.
And for those who are wondering if the
Quran has lessons on management, then here you
go. An entire
surah named after
a management mandate,
mutual consultation,
shura.
And even the prophet sallallahu alaihi wa sallam,
and no doubt he was praiseworthy for this,
because this came from him,
initially.
We know during the battle of Badr, which
wasn't meant to be a battle,
it was meant to be a redemption,
because all the Muslims wealth was usurped and
taken
after they were kicked out of Makkah. They
were persecuted
to eventually leave, and what they left behind
was usurped.
So Badr was meant to be a redemption
exercise.
That's all. Not a battle. And that's why
the prophet sallallahu alaihi wa sallam didn't leave
with the call
that was known
if a call to war, or if a
war was
anticipated.
And he went with a number that didn't
denote any
idea of a war being anticipated
or an attack being intended, but rather a
redemption.
But Abu Sufyan,
he caught on to what was going on,
he sent an urgent message to Makkah,
and he sent it in such a dramatic
way that even when the Messenger entered Makkah,
he had to enter in a manner that
created panic
with blood,
coming out,
meaning blood being seen
and shouts being made from the distance,
the distant yards to Makkah all the way
into Makkah until everybody gathered to be told
your wealth has been taken, meaning this kind
of urgency was made, they had no choice
but to
go out and they went out for war.
You see the wealth of the Quraysh
was considered sacred wealth in the lands of
Arabia.
Arabia had bandits,
desert bandits.
These bandits would hide behind sand dunes etcetera.
They would have their places and they would
steal from the caravans of the desert, except
the Quraishi wealth. This is wealth no one
would touch. They believed it was protected
by something
beyond their means, especially after what Allah did
to the Kaaba and Abraha, or for the
Kaaba when Abraha decided to come and destroy
the Kaaba.
And here you have this whisper
amidst the Arabs
of Arabia
that a people
have come to take the most prized wealth
of the Quraysh. And no doubt, the Quraysh
had their most prized wealth in this caravan,
heading for trade.
And if the Quraysh didn't retaliate, this would
lead to all sorts of problems. It's psychology,
right? If it is known that this happened,
that a people attempted it, and they were
successful, or there was no retribution,
this would plant thoughts in people's minds.
Even here, when the prophet sallallahu alaihi wasallam
was faced with this dilemma,
he didn't just bring the Muhajirun and Ansar
onto the battlefield.
He entered them into the process of shura,
mutual consultation.
And
with a greater perspective on the voice of
the Ansar and the leaders of the Ansar,
and those from the seniors of the Ansar.
And they were trying to come to terms
with the prophet sallallahu alaihi wa sallam's line
of conversation,
his discourse,
the manner
of his asking,
until they
deduced from the collective
interaction of the Prophet sallallahu alaihi wasallam that
you Rasulullah, O Messenger of Allah, it is
as if you are
seeking
our thoughts here, you are seeking
our feelings here, our ideas here, and they
famously said to him that we will not
be to you like the followers of Musa.
When it was said to them, go, they
said to
Musa, you and your lord go and fight.
In we will stay behind. We will sit
here and wait for you to come back.
Rather, if you tell us to go, we
will go with you, you Rasoolullah.
But this was sure, that even the prophet
sallallahu alaihi wasallam did this, and Abu Bakr
did this. In fact, Umar would never allow
the companions
to settle outside of Madinah, and he would
bring together the Muhajirun and the Ansar.
And during COVID, you heard the famous narration
of Umar. It was well spread
and well shared. And in the age of
social media,
I'm confident that you came across it, where
Umar was heading
to a place to sham,
to the best of my knowledge,
and reports of a plague
came out of that region.
And Umar stopped
his caravan,
and
he entered them into a process of shurgh.
And eventually he decided to go back,
and when he decided to go back someone
said to him,
O leader of the believers,
are you running away from the Qadr of
Allah?
And he famously said,
Yes,
I'm running away from the Qadr of Allah,
but to the Qadr of Allah.
From the firk of Umar ibn Khattab radiAllahu,
and he goes, The bhutta Qadr of Allah.
You're taking the means, it's the kadrah of
Allah as well. This is taking the means.
And then someone from the companions who was
away came and said,
I've heard the discussion and I have a
narration from the prophet sallallahu alaihi wasallam. And
he prophet sallallahu alaihi wasallam said that if
you are traveling to a place in which
there is a plague, then the people from
outside should not enter, and the people from
inside should not depart.
So Umar SubhanAllah,
his conclusion, Umar ibn Khattab radiAllahu an, his
conclusion
from the shura,
mutual consultation,
was true to the teaching of the prophet
sallallahu alaihi wa sallam before he passed away,
sallallahu alaihi wa sallam. So shura, my dear
brothers and sisters in Islam, this is the
main reason why this surah is named Ashura,
and Allah is praising the Sahaba
for this act. And this is something we
need to bring into our homes,
into our educational institutions,
into our masajid.
Masha'Allah. This family friendly masjid as we hear
for most nights of Ramadan,
I can testify that they have
the process of shura,
Looks like the concord is taking off there.
They have the process of Shura.
Allah bless them.
But in some masaajid, they treat it as
a fiefdom,
as somebody's
village, as somebody's kariyah,
then they need the ashabul kariyah, as we
learnt about in Surah Yaseen.
And this is incorrect, it's the house of
Allah
Those who are responsible over it, they are
only custodians
of the house of Allah. And their mandate
is to implement
the process of Allah, and the process of
Allah is shura. And we've seen this in
the masjid even with the time of Qiyam,
masha'Allah.
The idea was floated. When should Qiyam be?
What time? What's possible? What isn't possible?
What's palatable to the majority?
Nobody should say this is bidi'a now democracy,
etcetera. Now this is shura,
and there's many processes
to conclude on the shura. But shura is
definitely different to a democracy because with the
shura,
voices are aired, but the amir makes a
decision, and his decision might go against the
the voice of the majority as long as
he's not being oppressive, his reason for it
is not personal,
his reason for it is a greater maslah
that he in his position
has ascertained,
then this is part and parcel of Surah.
Anyway, we can have a whole discussion on
on Surah. This is Surah Ashura.
Some of the chosen verses for tonight, no
doubt, verse number 1.
Tatafarrakufi Allah says, He, Allah,
has ordained for you of religion
what He enjoined upon nuh
and that which he revealed to you, o
Muhammad,
and that which he enjoined upon Ibrahim,
and Musa, and Risa
to establish the religion and not to be
divided therein.
Establish the law of Allah, and do not
be divided therein.
And this is also part and parcel of
the ideas of surah,
that when you conclude on the surah, the
decision should be based on what Allah
has established as his deen,
and do not be divided
on that which Allah has established as his
deen. And previously, we've spoken about this idea
of
people
chasing the idea
of being united upon falsehood.
That if the truth can't unite us, let
the falsehood unite us. And this is not
from the deen.
This is a mandate that
necessitates a division.
But when something is true to Qal Allah
and Qalar Rasool,
but it goes against my wish and your
wish and the decision has been made,
then we shouldn't be divided therein.
Because it is it is not something from
outside the realm that Allah
has established
as his Deen.
So again, even though this is not directly
a verse regarding Shura, but it is connected
to the idea of Shura,
That this is how the Muslims need to
operate.
And we also learn from this verse
that Allah subhanahu wa ta'ala has many messengers,
messages, and we've heard in previous nights in
the recitation,
Allah says,
messengers that Allah has told us about.
Messengers that Allah hasn't told us about.
But we learned that from the messengers, there
are ranks as well.
And above the rank of the prophets are
the messengers,
and above the ranks of the messengers are
the
the prophets of absolute resolve.
And the prophets of absolute resolve are mentioned
in this verse.
Ibrahim,
Musa,
Isa, and no doubt Muhammad sallallahu alaihi wa
sallam is within this. And before this, Allah
says
These are the prophets of absolute resolve.
They have a status above the rest of
the messengers because they test
were of a level greater.
These are the 5 messengers of absolute resolve.
And we also learn from this
that the legacy Allah
revealed to Nuh, which is the legacy of
Nubuwa, it was transferred from his shoulders
to Messengers after him until Ibrahim,
and Messengers after him until Musa,
and messengers after him until Isa, and messengers
after him until Muhammad ibn Abdullah sallallahu alaihi
wasallam.
But after him, no messenger to come. Remember
my lesson to you the other night, the
solution for humanity is the ummah of Muhammad,
because after Muhammad, Allah transferred this legacy,
not from the shoulders of 1 man to
the shoulders of another man, but the shoulders
of 1 man to the collective shoulders of
Umma.
This is why you're the best of all
nations.
Okay.
When we look in another verse in Surah
Luqman,
Allah subhanahu wa ta'ala says,
Allah Subhanahu wa ta'ala,
when he establishes for us
the station of our parents, and by the
way, the Quran from its beginning till its
end establishes the process of hierarchy,
Equality
is not from the Quran.
Equitability
is in the Quran,
but hierarchy
is the mandate of mankind in the Quran.
However, there's no absolute hierarchy.
There's no absolute hierarchy.
That even your parents, they have a rank,
but it's not absolute.
In Surah Luqman, Allah commands us to be
excellent to them and to follow them. But
if they command us to go against what
Allah
revealed, Fada Tuhr Umah, there's no authority here.
The hierarchy is not recognized
or the hierarchy is bypassed by the ultimate
Lord,
Allah Subhanahu Wa Ta'ala
or the ultimate elevated high one. Allah
the lord of the wells, Allah
You follow Allah
even if it means disobeying what your parents
are saying. So we have a hierarchy, but
it's not an absolute hierarchy.
But the point from this verse in Surah
Luqman is what
and I'm gonna tie it back to Surah
Surah.
Allah says in Surah Luqman,
follow the way of those who turn back
to me in repentance.
Follow the way of those who turn back
to me in repentance.
In Surah Surah, Allah subhanahu wa ta'ala
says, after he mentions the 5 prophets of
absolute resolve,
This is the same word.
One in Surah Alukman,
one in Ashura. What is Allah subhanahu wa
ta'ala saying here? Allah subhanahu wa ta'ala is
saying here,
difficult for those who associate others with Allah
is that to which you are calling them
to, oh Muhammad.
Those who associate partners with Allah, it's difficult
for them
to comprehend
and understand and follow what you're calling them
to, which is tawhid.
Allah says Allah chooses for himself whom he
wills,
and he guides to himself whoever
turns back to him. So whoever turns back
to him, Allah guides to Allah.
Our scholars have deduced from this.
That in Islam,
we follow the command of Allah,
and we follow the teaching of Rasulullah sallallahu
alaihi wa sallam,
and we follow the way of the Sahaba
radiAllahu anhu ajumayeen.
Why they are the ones who fit the
category of those who
turn back to Allah.
Because Allah says in Ashura,
Allah
chooses for himself whom he wills, and he
guides to himself whoever turns back to him.
The Sahaba turned back to Allah when they
accepted the message of the messenger.
In Surah Luqman,
Allah subhanahu wa ta'ala said
what did he say in Surah Luqman? He
said
follow
the way of those who turn back to
Allah.
So putting these two verses together, the scholars
have deduced
that following the Sahaba
is from the truth,
especially
the rightly guided caliphs from them. Abu Bakr,
umar, uthman,
uaali, radhiallahu anhu, ajumayin.
And in the hadith of the Prophet
he said,
after me you will see much fitan.
You're gonna see much fitan,
much differences,
much disputes.
He said, sallallahu alaihi wa sallam,
It's compulsory upon you. To follow my Sunnah.
And the sunnah of the rightly guided caliphs.
Bite onto
these ways with your mawla teeth, meaning hold
steadfast onto it.
Don't give up on it.
So here at the beginning of Surah Surah,
Allah establishes from us a fiqhi mandate or
a
mandate, a mandate of jurisprudence methodology
that we take our deen from the Quran
and the sunnah and the way of the
companions.
Verse number 2,
the ultimate verse on tawakkul. We've spoken about
tawakkul throughout our series.
Allah subhanahu wa ta'ala says that imam Suhayb
recited it, and he even repeated it, it
was beautiful.
And this these were the words of Yusuf
alaihi salam after he was tested for 5
for 5 decades.
Conservative figures. I'm putting you 5 decades at
a conservative
metric. He says
he uses the word latif
After being tested,
bottom of a well,
abducted
away from his father,
smashed around in the slave markets of Egypt,
put into a home of idolatry and no
morals,
locked in a room with a woman who
intended him, and then she announced that he
tried to rape her,
and then thrown into prison
without due diligence,
due justice
for almost 10 years.
Test after test after test after test after
test.
At the end of it all, he says
indeed my lord is subtle and gentle with
whom he wills.
Allah says in this verse here,
And as we sit here and think of
the people of Ghazalallahi, they are reading these
verses I am sharing with you.
They are reading these verses.
Allah
This is testimony from Allah.
Allah is telling you in the form of
a narrative how it is. Allah is subtle
with his servants.
Allah is gentle with his servants.
Allah is forthcoming with his servants.
He gives food and sustenance to whom he
wills, and sustenance means a lot of things,
children,
health, wealth,
financial standing,
material well-being,
and so on and so forth.
Sustenance is iman, as well.
Tawakkul
is sustenance as well.
SubhanAllah.
Look at the names of Allah that he
teaches us with this knowledge.
That the Lord who is settled with his
servants, he is the all powerful and exalted
in might.
That's his reality.
If you didn't get,
then know that is not because Allah didn't
have,
and it's not because Allah is weak and
unable.
If you didn't get,
it's because it's good for you. And we
will see this in another part tonight,
another ayah. So I'll leave this lesson
hanging,
as they say.
Ibn Qudam al Hambali once advised someone and
said,
advice on based on this verse.
He said, ibn Qudam, a very famous scholar
from the hambali madhab, a pillar of the
hambali madhab, the author of
Al Mughni, the enricher,
the book
that suffices.
He said know that the one who is
in the sea
on a plank Imagine you on the sea,
there's no coast around you.
The waves are strong.
You're not in a boat, you're on a
plank.
Muqaddama
says, know that the one who is in
the sea on a plank is not in
greater need of Allah and His kindness than
the one who is in his house amongst
his family and his wealth.
They are both
in need of Allah in the same way.
Do not think the one on a plank
in the middle of waves
fighting for his life
is in more need of Allah than the
one in his home with his family and
his wealth.
You are both
the same in need of your Lord.
SubhanAllah.
So he said,
so if you establish this in your heart,
then rely on Allah, tawakkul,
like the reliance of a drowning person,
who has no one to rescue him except
Allah.
That even when you are in your business
that is flourishing,
your home with healthy children,
and a forthcoming
wife, rely on Allah,
like the one who is drowning and is
relying on Allah. This should be your way.
Do not rely on your might, do not
rely on your skills, do not rely on
your education,
do not rely on your degree, do not
rely on your family status, do not rely
on your culture, your cultural, your ethnic background
or group. Only rely on Allah Subhanahu Wa
Ta'ala.
For everything that you have is rizq from
Allah.
Allahu Lapi from Biribati.
Allah is subtle with his slaves, he has
given you all of this.
And he's given you not because he was
pushed to, because he's gentle with you.
And if he doesn't give you, it's not
because he's unable to, it's because it's good
for you. This is Tawakkul and reliance in
Allah Subhanahu Wa Ta'ala.
That when we get our lives to the
stage and build our heart to the stage,
having and not having is the same for
a believer.
Having and not having is the same for
a believer.
Today we think we are tested when we
don't have,
and we are blessed when we have,
but the one who has put their trust
in Allah feels blessed when they have and
when they don't have.
Because they manage the test in a gracious
way and that is a blessing.
For them, their jannah grows when they have,
and their jannah grows when they don't have.
Their circumstances are the same. It's defined by
whether that jannah grows or doesn't grow.
Doesn't matter what I have with me in
the temporary,
what matters is what I have with me
in the permanent,
and my jannah is growing when I didn't
have, so I really have, and my jannah
is growing when I have, so I really
have. But if my jannah doesn't grow when
I have, then I really don't have, and
if my jannah grows when I don't have,
then I really have. This is taqulillah Allah
subhanahu wa ta'ala, and this is the tafsir
of the verse, Allahu lataifun bi ribal.
See, sometimes it's a case that we really
don't know Allah.
That's our problem.
We don't know Allah Subhanahu Wa Ta'ala.
If we truly knew Allah,
then our lives would be different, starting with
me, myself.
When was
banished after being banished after being banished, he
says, what can my enemies do to me?
I have Allah in my heart, meaning I'm
with my Lord.
If they kick me out of the land,
it's tourism. A chance for me to see
other places.
They haven't kicked me anyway,
but they've really kicked me out if they
separate me from my Lord, and that's not
in the power of any human being.
And not in the power of any human
being.
Honor and dishonor is not in the power
of any human being and even in Surah
Yusuf when the minister's wife, she says I
will jail you, she used Noon at Tawqid
athaqila.
You'll see it in my book, I mentioned
this in the Surah Yusuf book. Just to
highlight the beauty of the Quran and how
it gives us
meanings beyond meanings, but the verse is the
same. She uses
which is a double confirmation.
But when she says you will be from
the dishonored,
only one nun is used,
SubhanAllah.
Because jailing him was in her control. Dishonoring
him wasn't in her control.
But you won't see that by just reading
the aya. You have to repeat the aya,
put it on loop,
and then develop your Arabic language skills.
Or you can buy the book Insha'Allah.
So my brothers and sisters in Islam, our
risk is controlled in the heavens. A lot
of people, subhanAllah,
especially since COVID and then after COVID, the
high inflation rates, etcetera, of course, it's not
great. And this is the sign of the
times and our sins and riba and interest
and so on and so forth. But people,
subhanAllah, they hyperventilate.
Their ibadah gets affected. Their recitation of the
Quran gets never negatively impacted.
Their attitude with their kids deteriorates.
Their patience with their families deteriorate. Why? Because
of the stress of the job, and the
high cost of living, and having to pay
the bills, and so on and so forth.
But Allah
when he tells us, Allahu Latifum bi ribadi,
and then tells us Allah is the All
Powerful, the All Able,
He's telling you that you shouldn't be worrying
about your rizq
because it's Allah who is Arazaq,
the one who provides for you.
And matters of rizq
are controlled in the heavens, not on earth.
Whatever happens on earth doesn't affect what's happening
in the heavens. In fact,
don't take my word for it, take Allah's
word for it. Allah subhanahu wa ta'ala says,
Allah has says and in the heavens is
your rizq.
In your heavens are the affairs of your
rizq.
So this in Allah subhanahu wa ta'ala is
from the worship of the heart, And Allah,
yesterday we said,
he restricts sometimes,
and he releases sometimes
to give you the opportunity to worship him
through tawakkul.
To worship him through tawakkul.
Falling into displace, not from the people of
Imai. And the prophet sallallahu alaihi wa sallam
said,
SubhanAllah.
How clear a message can we have? He
said, sallallahu alaihi wa sallam,
no soul
I'll translate it as soul. We said nafs
is the soul connected to the body in
the life of this world. Just to consolidate
your knowledge from last night. In the nafsa,
no soul shall taste death
until it consumes
the last grain
that Allah decreed for it to consume. That
grain that fell off your plate onto the
floor, until you consume it, you won't die.
And once you do, you won't live. And
even if you lived, what will you eat?
So this is what we're learning, subhanAllah, the
beginning of Surah Surah.
Then Allah takes us further
with this knowledge.
He teaches
us, oh son of Adam,
oh follower of Muhammad,
oh believer in Allah, don't live your life
till the grave. Live your life till beyond
the grave. You believe in the hereafter,
live a life that makes manifest that this
belief is in your heart.
So Allah says,
That whoever desires the harvest,
the profit
of the hereafter, we will increase in him
his harvest and profit.
Meaning the one who lives as if there's
a life after this grave,
Allah will increase for you.
And whoever
lives for the life of this world,
desires the harvest and profit of the life
before the grave,
Allah says we will give that to you
before the grave. No problem. This is easy
for Allah subhanahu wa ta'ala. It's nothing personal
here. This is not a matter.
This is nothing for Allah.
Allah Subhanahu Wa Ta'ala says for the one
who does this, wama lahu
fil akhirati
minasib
And in the hereafter, this person will have
nothing with Allah
Live for this life, go to Allah, you'll
have nothing on your scales. When you seek
the recompense
for what you did, Allah will show you
the sheet in which you were given, the
reward for what you did before you died.
The way of the believer
is to seek from
Allah,
Suratul Baqarah, the second Jews, the second quarter.
Allah subhanahu wa ta'ala tells us about the
people during Hajj and the dua. Allah says
in the dua, on the Arafah, when they
call out to Allah, there's 2 groups.
There's a group that says,
Oh Allah, give us in the duniya, Give
us, we want this children, health, wealth, position,
status, fame.
And you don't find in the dua any
supplication for the hereafter.
It's as if they just want the harvest
of the dunya,
and then Allah mentions the praiseworthy ones.
Allah says, and then there are those
in the du'a
to Allah is, you Allah, give us in
this life, and give us in the hereafter,
and save us from the hellfire. The scholars
have deduced that the praiseworthy du'a is a
du'a that happens upon a ratio of 2
to 1.
Twice the amount for the hereafter,
once the amount for the life of this
wealth. Where did they deduce this from? Allah
says that the regarding the dua of the
praiseworthy ones,
They say, So one dua for the duniya.
1 dua for the akhirah. 1 dua for
the akhirah. 1:1.
Waqinna adabannar,
save us from the hellfire, away is the
hellfire, and this life for the next,
in the next, 2 1.
A 2 to 1 ratio when you make
dua.
May Allah grant us the understanding.
Ameen.
The 4th
verse, rewards give birth to rewards.
Rewards give birth to rewards. Take this as
a.
Bad deeds give birth to bad deeds. Shaytan
lies to you when He says do the
bad deed and be a righteous person after
the bad deed.
If Allah blesses you, you will.
But the guarantee is that bad deeds give
birth to bad deeds, Like the brothers of
Yusuf. Again, you have to come back to
my book.
What did they say? Let's throw him down
the well,
and after this, we will be righteous people.
But what happened?
They threw him down the well, then they
had to steal his shirt. Were they righteous
in stealing the shirt?
Then they had to kill an animal. Were
they righteous in killing the animal?
Then they had to dip the manufacture evidence.
Were they righteous when they did that? Then
they had to go to their father, not
in the day at night, so connivingly.
Were they righteous there? Then they had to
pretend like they were crying crocodile tears, were
they righteous there? Then they lied to their
father about what happened, the wolf ate him,
were they righteous there? And then they said,
you won't believe us even if we are
truthful.
Were they righteous there?
So Shaytan lied to them. Bad deed will
give birth to a good deed,
but we know the bad deeds gave birth
to a plethora of good deeds. But please
read the book now. I'm giving it to
you on on on on the.
It will read guys.
Insha'Allah.
Surah Surah, rewards give birth to rewards. Allah
says
Subhanallah, pay attention.
It is that of which Allah gives good
tidings to his servants who believe and do
righteous deeds. Say to them, oh, Muhammad, I
do not ask you for this message of
mine any payment.
I don't seek from it any financial standing.
I don't seek for it any world fame.
I'm not looking for position in preaching to
you to worship on Allah.
All I'm looking for
is
goodwill through kinship.
We have a relationship,
offer me your goodwill,
Be objective and listen to what I'm saying.
That's what I'm looking for. And then Allah
says tell them and whoever commits a good
deed, we will increase for him in goodness
therein.
Rewards and good deeds give birth to more
good deeds and rewards. This is the Ka'idah,
and this is the principle.
And then Allah says, indeed Allah is forgiving
and appreciative. SubhanAllah. You know how much we
learn from the kawati mal ayaat, these endings
of this is called kawati mal ayaat, there's
a science
in Ulsulatafsi
in in in Ulu
Mal Quran. There's a science that is studied
in the in in the knowledge of the
Quran known as Hawatim Al Ayat, subhanAllah.
The ending of verses, how Allah ends verses,
it just opens your understanding to a whole
new horizon of what the verse is saying.
So Allah says this, and at the end
Allah says Allah is forgiving. Meaning, you will
slip in trying to do the good deed,
but don't fear for your rewards. Allah is
forgiving.
And Allah is appreciative, meaning Allah acknowledges the
one who shows Allah that they seek out
SubhanAllah.
Sometimes
it doesn't go to plan. A few doubts
here, some people have health issues, they doubt
my concentration, my salah here, there. I'm trying,
yeah, Allah.
Shaitan uses that as a tool to make
you sad that your worship isn't great,
that you've lost the rewards, that you were
seeking later Qadr but you were too tired,
you slept in sujood a couple of times,
you dozed off.
It can happen. Shaitaan comes and
plays with you. These thoughts come to you.
If not now after Ramadan, when you look
back at your Ramadan,
what do you say back to Shaytaan? You
say, here, Shaytaan.
May Allah's curse be upon you.
Open Surah Surah
verse number 23.
My Lord taught me
that indeed Allah is Ghafoorun Shakur. He forgives
you for your slips and your mistakes and
your human weakness, and He's appreciative of you
trying for His sake.
How merciful is the Sharia?
How merciful is the Sharia? Of course he's
merciful because it's come from a merciful Lord.
You showing Allah that you're trying wallahi, this
is a lot.
You're showing Allah that you're trying is a
lot.
Weaknesses in the execution, Allah is Ghafoor.
Allah will forgive you. So don't stop trying
because you anticipate
the weakness, and this happens with some people.
Because of the weakness, they want to give
up. We say no, no, no, don't give
up.
Islam is a religion of positivity.
We don't change things. Things that we did
for Allah we don't stop.
We carry on and we work on improving.
This is the way of the believers.
Bayib.
Number next verse, verse number 5. SubhanAllah, we're
still on Surah.
Allah only sets us up for success, not
failure. When did I say this to you
yesterday? Correct?
Allah sets us up for success, not to
fail. The Sharia sets us up to succeed
not to fail. Allah says in his book,
listen to this about sustenance again. And I
told you we leaving one lesson hanging. We're
gonna complete it later, we're gonna complete it
now.
Allah says,
Allah says, If Allah
the knowledge of Allah because Allah knows us
better than we know ourselves.
They would have committed tyranny throughout the earth.
Allah didn't create you to fail, he created
you to succeed.
Sometimes you ask from him, he doesn't give
you. Because if he gives you, you'll fail.
SubhanAllah.
Allah says, walakin,
Allah says, but Allah gives them what they're
asking in an amount which Allah wills. Why?
Allah is kabeer again. Kawatin al ayaat. Let's
go to the ending of the ayaat, see
which names of Allah he used
for us to appreciate this ayah via, and
let's go back to the verse. Allah says
his kabir. What is kabir? Kabeer, we know
Allah knows everything, and Allah sees everything. Allah
is Aliamim, the omniscient. He's Al Basir, the
all seeing. He's Al Shaheed, the universal witness.
He's Al Raqib, the Universal Observer. And he's
Al Khabeer. Al Khabeer refers to the hidden
matters.
That which is in your heart, nobody knows
but you.
That which is in your heart, nobody knows
what but you. In fact, it's so deeply
buried in you,
you might not even know about it until
your circumstances change and you actually practice it
and you learn something new about yourself.
Allah knows it.
So Allah says Allah withholds it. He doesn't
give his slave what his slave seeks. Why?
Allah is kabir. Allah knows what's gonna happen
to the slave before the slave knows what's
gonna happen to him. Which means what my
dear brothers and sisters in Islam, we can
even flip the the the lesson here. I've
named it Allah only sets up for success,
not failure.
With my explanation you can understand
or we can come up with a new
title to this lesson that Allah always gives
you, He's even giving you when he doesn't
give you.
Have you ever thought about that?
Say I'm making Dua, I'm making Dua, Allah
make Allah is not answering my Dua. Have
you been? How do you know he's not
answering your Dua?
Sometimes in not giving you he's giving you
because if he gave you
you would have entered into a situation that
you already asked him to save you from.
So Allah by not giving you is saving
you from you, so is He not giving
you even though you feel He's not giving
you?
SubhanAllah.
When we learn about our Lord, our interaction
with our Lord changes.
Our thoughts about our Lord changes.
The Quran helps us learn about Allah.
When you read the Quran, I mean look,
we Muslims and we somebody might come here
and say, oh, Allah, you're all Muslims. That's
why you're all excited about the Quran. But
let's be honest. Even if someone was just
a person in the middle here, not Muslim
tinkering with the idea,
The common sense that's coming out of these
verses of the Quran. Wouldn't
this solidify you that, subhanAllah, this cannot come
from any man. This is from the divine.
This is from the Lord of the worlds.
There's a brother
from Sri Lanka. Let me digress.
These are blessed nights inshallah. We'll sit inshallah,
tell Allah, decrees for us to go.
His name is Mohammed Sharif
from Sri Lanka.
He, subhanallah, and his story is amazing. He's
written an encyclopedic work on comparative religion now.
Make dua for him, he's not too well.
Subhanallah, what's his story?
He was a Christian, a devoted Christian,
and an intelligent Christian.
And
in the missionary movement.
Meaning, he studied religion well
and he was a master tactician and debater
acknowledged by the priests and seniors
not only in Sri Lanka but across the
missionaries worldwide.
And
when he qualified,
they send you out. Right?
So they said, where should you we send
you? He say, send me to the place
that's the most difficult on earth to preach
about Jesus.
Which is that place? They all said Saudi
Arabia.
This is the 90s. This is the 90s.
They said Saudi Arabia.
I initially heard the story from a lecture
that someone sent me by doctor Bilal Phillips
because doctor Bilal Phillips knew this person, and
they were based in Saudi Arabia in the
nineties, And the Gulf War happened and all
this thing happened.
And then obviously, over time through Maida'awah, we
met, and we keep in touch till today.
Saudi Arabia,
how can he get to Saudi Arabia?
You can't get to Saudi Arabia, you can't
go there saying I'm coming to preach Christianity,
no one's going to give you a residence
permit,
Right? So he went
to my knowledge,
he studied accounting
to be able to go get a job
as an accountant,
as a guy to go preach Jesus on
the hardest place on earth.
Eventually he gets there. Look at the dedication,
dedications, SubhanAllah, because he sincerely believed this is
the Haqq, and he had all the answers
for all the Quran and the Torah and
all the other,
matters of other religions.
He's a master debater. You speak to him
about any religion, subhanAllah, encyclopedic.
Google, but in the human form.
And he has the pizzazz and he has
everything. Mashallah, bless him.
He gets to Saudi Arabia. What's the first
thing he does? He settles, he says, right.
To be able to succeed against the Muslims,
I need to understand their book.
It's evening time for the first time, he
gets a copy of the Quran. He's on
a mission. He's not wasting time. He's not
looking where the restaurants are, what's the latest
things here, you know, what some people do.
Yeah. Let's go. Let's see what's there to
eat.
Yeah. Oh, halal. We might as well explore.
Yeah. All the world restaurants are here. Let's
go try that medium rare steak, you know.
Number 8 on the Wagyu scale.
I'm not giving ideas here.
I'm just giving you narratives.
So
he picks up the Quran in his words
he's telling me.
He picks up the Quran. He starts reading.
And he says,
something strange happened to me that I've never
felt when I've opened any religious text. For
the first time I felt like God is
talking to me.
Alhamdulillah,
praise be to Allah.
Okay. Who is Allah?
Lord of the worlds. Rahmahun Rahim. Malikyum is
being hit hit hit. He is saying he
sat with the Quran, reading it non stop
until Fajr.
He is hearing this azaan, being called. This
is the call to the morning prayer.
That morning he goes, and he announces he
wants to accept Islam, he becomes a Muslim.
And he begins a dawah machine, in the
words of doctor Bilal,
he converts people like how, you know, subhanAllah,
like a machine that he he would he
was based in the east and doctor Bilal
Phillips was in Riyadh. This person would fly
from the east to Riyadh,
get into a taxi at Riyadh airport. By
the time he gets to the door of
doctor Bilal Phillips, he's walking with the taxi
driver saying, Sheikh, make him do the shahada.
This is the level of, dawah and dedication,
subhanAllah. This is the reality of the Quran.
I'm just digressing to make us appreciate the
ayat,
But yinat,
that we are reciting
every night and listening to every night. May
Allah subhanahu wa ta'ala make us from the
people of the Quran.
Now Allah says,
Another verse, stand out verse. We set up
ourselves for failure. It's not
and if it was not for Allah, we
would be wretched. Allah reveals this in Surah
Surah. That mankind sets themselves up for failure.
And if it wasn't for Allah, they'd be
wretched.
When you fail,
know and understand
that you are still in the mercy of
Allah. If it wasn't for Allah's mercy, you'd
be far worse off in a situation than
you are in right now. Allah says, and
whatever strikes you of a disaster, it is
because of your own hands, it's because of
your own actions, it's because of your own
sins. Allah says, and Allah pardons much of
what you do. If Allah didn't pardon much
of what you do, can you imagine the
disaster you'd be in?
That the disaster you're going through is because
of your actions
and if Allah didn't pardon the other actions
of yours can you imagine the extent of
your disaster?
Allah teaches us this in Surah Surah as
well.
Bayib, let us move to Azukruf,
Azukruf
89 verses, Makkan as well. I'll shorten insha'Allah.
Very quickly,
it's from the Hawameem.
And in terms of the chosen verses,
Allah teaches us that our vehicles that we
have that take us from point a to
point b, they are blessings,
but a greater blessing is getting to your
destination.
Do you ever think about this?
That the car that you have is a
blessing,
but the greater blessing is getting to your
destination.
Allah subhanahu wa ta'ala,
he reveals,
When Allah tells us the blessings of the
animals that we have, He says, So you
may settle yourselves upon their backs.
And then remember Allah's blessing and favor upon
you when you are able to sit on
their backs.
We don't appreciate this because we sit in
a car, and a car doesn't have a
soul of its of its own.
Imagine you sit on a horse that has
a mind of its own, has a heart
of its own, has a nifs of its
own. You sit on a camel, it has
its own demeanor,
and it's listening to you. You kick it,
it moves. You want it to canter, a
little move, it canters. You want it to
move to the right, you move to the
left. It's amazing how these animals can be
trained. Allah is saying
that's a blessing from Allah upon you that
you can settle on their backs, they don't
throw you off.
And then Allah subhanahu wa ta'ala says, wataqooroo
and you say, subhanallati sakharalanahadawamakunallahuukrinin.
In
the famous dua that we read, when we
sit in a vehicle,
we say exalted is He who has subjected
this to us, who has made this animal,
this ride, this vehicle
subservient to us, and we could not have
otherwise subdued it.
And what do you see at the end
of the dua?
That indeed we are on a journey to
our Lord, ultimately.
Every journey on earth is only a reminder
that you are on an ultimate journey to
Allah.
Subhan Allah.
So here Allah is teaching us
that
the vehicles you have are a blessing, but
getting to your destination safely is a blessing
as well.
And I said the prophet had
a du'a for the vehicle, and a dua
for arriving at the place.
So we should remember this blessing from Allah
subhanahu wa ta'ala,
for your perception.
And
have you ever tried saying
sitting on a horse?
Have you ever tried this?
Who sat on a horse? Come on, guys.
Plenty horses. I've seen them around wherever we
drive. No. You guys are not taking horse
rides? Cave.
How come?
Khalas, eat activity.
Go sit on a horse and say, Subhanall
Levy Sakharana Hadha. Wallahi, it's far different when
you say it's sitting in your car.
Maybe if you're sitting in a 19 eighties
that's in Allah knows best.
But when you sit in your car,
when you're sitting on an animal, yaq, and
this thing can throw you off, and you're
not an experienced rider and you say subhanalladdi
is aq. Now you read the dua with
a bit of heart.
Has a whole new vibe.
This is how life is even the Quran.
Sometimes you in a car you read a
verse it's different, in the Masjid it's different.
You go in a plane subhanAllah you read
the verse it's different. I remember I was
on a plane once reading
how Allah
in Suramurk,
Allah
says,
Allah talks about the creation of flight,
that they're flying with wings that are
kept inwards and wings and wings that are
outstretched.
And as I'm reading it on the screen
of the plane,
this plane had a back camera, you know
the a380, they have a back camera and
you can actually see the plane and the
wings outstretched flying. Allah says,
Nothing is holding it except Allah.
Steel,
weighing tons
with people's overweight baggage,
Let's not even talk about
that. Ovoid baggage Allahu Musta'an. Sometimes they hand
luggage Allahu Musta'an iaqi. It's like there's rocks
inside.
Somebody told me they also have another skill.
They have a scarf that they wear, and
then they put things in the scarf and
fold it and sew it. So then it's
extra weight on them because nobody weighs your
scarf.
Imagine, people are phenomenal in breaking the rules.
Right?
So imagine all this weight and the plane
takes off and it flies with the permission
of Allah Subhanahu Wa Ta'ala.
Allahu Akbar, Bayb.
Next, we are interdependent communities. Allah subhanahu wa
ta'ala says, I
think this is also important because sometimes we
forget this especially in our division.
That when we divide we forget that we're
only harming ourselves Allah says
do they distribute the mercy of your Lord?
Listen to this mercy
Listen to this mercy. Allah says,
Listen to the mercy Allah is discussing here.
Allah is saying, it is Allah who apportioned
amongst the different people their livelihood in the
in the life of this world, and Allah
raised some above others in degrees of rank
and skills
and abilities.
Why? So that they may
make use of one another in service.
The Quran is saying
that mankind
have been placed on earth as
interdependent
communities.
We are interdependent
Meaning,
we are a people that will succeed
in proportion to our ability to leverage off
each other's strengths.
Not to mitigate other people's progress
that's why jealousy has no place in Islam.
As someone progresses and we're jealous of their
progress we need to be happy their progress
is our progress
their failure is our failure this is how
we have to see it. Allah says it's
from his mercy that he created you as
interdependence
You have a person who's a mechanic. You
have a person who's a pirate. You have
a person who's a pharmacist. A person who's
a doctor. A person who is a farmer.
A person who is a baker. Everybody has
their own skills
and we leverage off each other's strengths. It's
not sustainable
for someone to bake their own bread and
fly their own plane and manufacture their own
vehicle and and and it's it's not sustainable
to life. Allah says it's from Allah's mercy
upon you that he made you interdependent
beings.
That you leverage off each other's strength.
That this is Allah's mercy upon you so
all men can be merciful to each other
by opening opportunities
for each other, by assisting each other, by
helping each other.
When the local masjid says people we need
to expand
for the sake of each other let's come
together let's come together in full force.
Doctor Saeed?
100%. 100%.
So 27th night, I'm already done my my
job.
This but the point is, obviously I'm saying
it because we in the Masjid, and the
Masjid has a a program, the Salamavan.
Right? To try and cover this huge cost
not for the Masjid but for the community.
For the youth, for the children, for the
parents.
If we can leverage off each other's strengths,
well, we can create big things together.
Obviously,
the dream
and what a dream it would be especially
in Muslim minorities, is not to have a
masjid,
but a masjid that's part of a community
center.
That you have a basketball court, an indoor
swimming pool for the sisters,
maybe
a library,
for the youth with books that no parent
has to doubt when their child is in
that library and they pick up and read.
Books that are above par and the students
come to study, and it's a vibrant atmosphere.
And people of the same
school of thought they're inside here, meaning Muslims
studying together so they're part of that community.
They have a place of that's a dream.
That's ideal. We need to buy the whole
street. Right?
But let's get the money for just next
door.
But that's an amazing dream, Wallahi.
The dream to have a,
a slide park connected to the Masjid
that is managed
so parents can come and leave their children
in the slide park, or the trampoline park,
whilst they're in the Masjid studying. Allahu Akbar.
What a dream is that. And then they
leave, and they take their children, and go
home, and the children are happy, and the
parents are happy, and the children grow up
having happy thoughts about this place.
That even on the weekend, subhanallah,
you might have a circumstance with the parents,
say, come on, we're going to this restaurant.
They go, no, no, no. Take us to
Darasalam.
Lahoo Akbar. Imagine that.
We're going to the play factory in Manchester,
they're gonna take us to Daras Salaam, it's
more fun over there. If we can build
to that level, Allahu Akbar, that is a
dream, that is my dream. I'm I'm not
imposing on the committee here.
Our dream, Khalaas, everybody has the dream, alhamdulillah,
this is the dream.
And obviously managed by people who are custodians,
not in fiefdoms obviously. They do that which
is better for the community and all segments
of society. So the sisters have the ability
to, as part of the sunnah, with segregation,
look after their health. The students
study, and you can have the lessons, and
we can call imams, and international speakers, and
lecturers, and teachers. It becomes a a place
that is intended and aspired.
That is the dream.
Point is leveraging off each other's strengths. This
is from the message of the Quran and
Allah says this is Allah's mercy on us
that when we, subhanAllah,
suppress each other,
when we don't make dua for each other,
when we mourn the success of our brother
or sister
and we don't celebrate
their success
then we are far from the mercy of
Allah Allah says this is Allah's mercy upon
you that he created you like this And
that's why the corporate sphere is not conducive
to the Sharia sphere.
Because the corporate sphere is about
being selfless.
The sharia sphere, aafwan. But the corporate sphere
is about being selfish.
To the extent that you might even take
credit of somebody else's work for yourself. Why?
Because you want that promotion.
And, sir, we have got to be Muslims
in every environment that we go into. And
if the environment is not successful and we
have enough Muslims, let's create our own environment.
Our own corporate sphere that will be the
Sharia sphere. Why not? Everything is possible
if we have a vision,
and we recognize that we all have a
part to play. And collectively, if we leverage
well, we can do great things together.
This is from the verse 32. I know
doctor Sayid has made note. He's gonna read
the tafsir of it tonight.
Taib, having a righteous friend circle.
Allah subhanahu wa we discussed this, I'm not
gonna take it in too much detail, but
the verse was recited today that really is
fearful. Allah says,
bosom buddies, on the day of qiyamah, they
will be enemies to each other,
except
the muttaqun. May Allah make us from the
muttaqun.
Subhanallah.
The pious before us would say, Imam Hassan
al Basri, for example, would say,
try your best to bring enough friends who
are from the people of Taqwa in your
life, to save yourself from the implication of
this verse on the day of Qiyamah. This
is how the people before us used to
read these ayats.
That Allah said, the only people who will
not be enemies on the day of qiyamah
or the muttaqoon, immediately they started making friends
with the muttaqoon.
You see someone who's righteous, you love them
for the sake of Allah, and you want
to try and bring them into your life,
or you be a part of their life.
And that's why brothers and sisters in Islam,
this brotherhood and sisterhood needs to carry on
in Shawwal and beyond.
It cannot be part and parcel of just
Ramadan,
and then we forget about each other until
next Ramadan.
Iman has to unite us, not just Ramadan.
Ramadan should escalate the strength of our unity.
It shouldn't be bringing us together for the
first time.
And 11 months of the year, we don't
see each other.
And that's why again a community center can
aid some of these ills. Taib.
Then Surat Al Duqan.
Surat Al Duqan, a Maqki Surah, 59 verses,
and it's translated as the smoke.
Subhanallah.
And it's named as the smoke, and Allah
knows best, as a previous threat
to the Mushrikoon of Makkah, the idolaters.
And it's in reference to severe drought and
famine,
which affects a people to an extent,
that they experience such extreme hunger when they
look at the atmosphere, it looks like smoke.
Subhanallah.
Subhanallah. So Allah
is teaching us something. May Allah save us
from this famine.
Ameen.
Now
there are some narrations about its virtue, but
all these narrations are not free from weakness
as per the testimony of the scholars of
hadith. Some have said or some narrations say
if you read Surah Al Dukhan on a
Friday, you will wake up forgiven. Or or
if you read Surah Al Duhan,
on the night of Jum'ah, sorry on the
night of Jum'ah, not on a Friday, on
the night of Jum'ah, then 70,000
angels will seek forgiveness for you. There are
these reports,
but the scholars of hadith have said all
these reports are not free from weakness, and
Allah knows best.
Allah Subhanahu Wa Ta'ala, he mentions Surah
Al Qadr in Surah Al Duhan.
Many people only think
the night of power and decree and virtue,
and why do I translate it as this?
It's only in Inna and Zalnahoo Filaylatul Qadr.
Now it's also in Surat Duhan.
Indeed we were to warn mankind.
So the Quran came down during Laylatul Qadr,
and this blessed night in this verse is
referring to Laylatul Qadr. Here Allah calls it
blessed, and that's why when I translated it,
I translated it as the night of power,
the night of virtue,
blessedness,
and the night of decree,
because
Allah says in Sura Duhan,
on this night Allah makes distinct
every precise matter, meaning the qadr of the
year is released to the angels who need
to know about this year.
The food we're gonna get this year, who's
going to pass away, events that are related
to this year, the angels that are responsible
for these deliverables,
they are made,
or knowledge is given to them of these
events for the year on this night. So
layna Zurqadr is is more than just a
night that is better than a 1000 months.
It is also the night in which Allah
releases the decrees for the year. So it's
a night of power because it's better than
a 1000 months. It's a night of virtue
because it's laylat, humbaraka,
and it is also the night of decree
because it's feaha yufraqu kullu amrin haki.
That's why I translated like this. Some people
might have why does he use this this
translation? It's based on corrective reading of the
verses in the Quran. And I don't know
if you've noticed this, subhanAllah.
Have you seen in the Quran this connection
between the Quran
and the night? The Quran
and the night. The Quran and the night.
In Suratul Tuhan, laylat mubarakah,
a blessed night. Do you see this? Night
in Quran, night in Quran.
In the Quran al Fajri
kana mashhuda, the recitation of the Quran al
Fajr, meaning before sunrise, is a witness recitation.
We see this. This is just a FYI
for you guys. Then we have Surah Jathiyah,
we'll end it now insha'Allah, very soon. A
Meccan Surah 37
verses
named Jathiyah based on the verse that describes
the ferociousness of
the day of Qiyam.
Jatiyah, subhanAllah.
Jatiyah
refers to or named this because of the
ferociousness of the day of Qiyamah.
Allah says you will see every nation kneeling
on the day of qiyamah, out of fear.
That qiyamah will be so ferocious it will
break people down to their knees, and not
just people, nations in their entirety.
That's why I said the Maqan verses are
potent in iman building.
They're potent.
Allah is describing Qiyamah as a as a
imagine a nation, imagine a superpower,
has a billions of people, it has over
a 1000000000 people living in it. And you
find a 1000000000 people on their knees, and
this is just from your lifetime.
What about nations before?
Subhan Allah. So Allah says this is how
will be, and this is why the surah
is named Jathia.
Very quickly, chosen verses. Do not worship your
desires or your cultures worship Allah. Allah says
Have you seen the one who takes his
God
or who takes his desires as his God?
Allah
says the one who worships their desires, worships
their cultures, worships their whims, worships their fancy,
this is worship.
Allah is describing it as worship. You choose
to follow your desire and not Allah. You
have taken your desire as your god.
So we need to be wary of this.
Number 2.
What is the reason of revelation for this?
In fact, we'll stop here
because
I normally have 12 o'clock as the cutoff.
Allah says, oh, there's a reason of revelation.
It is said that Umar ibn Khabab radiAllahu
an,
he was insulted
by somebody
before Hijra.
And Umar
intended to reveal himself, meaning redeem himself
because of that insult physically.
So Allah
revealed this verse,
Oh Muhammad, say to those who have believed,
Omar was a believer now.
That they should forgive those who do not
have any anticipation and expectation for the days
of Allah.
Meaning, the
day
of
qiyamah.
So that Allah may recompense the people for
what they used to add.
So here the Muslims are being told to
be benevolent
upon those disbelievers who might have insulted them
before.
Now, earlier we spoke about
how the pious before us used to read
the Quran. 1 of the sheikhs, and this
is the last story I'll end on,
He mentions to us someone from our time
that he spoke
to and he said that he visited a
70 year old person
and this person
is telling the Sheikh,
telling this person that when I was younger
I was put into a cell, I was
locked up in a cell
with somebody else because of a dispute that
we had.
I was very young. This is decades ago.
We were very young.
And the other person was wrong, and I
was right, and I had my evidences with
me.
When it went in front of the judge,
I was confident
that I was right and he was wrong
and he's going to get punished. The judge
will decree the punishment.
And he says this person, he was a
difficult person. He lacked maturity. He lacked reasoning.
He was just one of those, and he
wasn't practicing.
And he says
that as for me, I would try and
wake him up for salah
even though we had this issue, but he
would not.
He goes then before Fajr one day, I
woke up, I made wudu,
and I started praying.
And Allah inspired me to read from Surajah.
So I'm reading Surajah, yeah, and I come
across this verse.
That's, oh Muhammad,
say to the believers,
forgive those who who disbelieve, who don't desire
the days of Allah.
And he says, I broke down
crying. He said, Subhanallah.
Allah revealed to Muhammad
to say to the believers this,
and this is with regards to a disbeliever.
What about me and a believer?
He says I became very emotionally
I was consumed emotionally,
and I decided to drop the case
after that salah and forgive
my brother.
From what was recited today. But inshallah, in
what we have shared is a means of
moving us in the right direction. I love
you all for the sake of Allah.
May Allah
forgive our past, inspire our futures, accept our
Ramadan,
bless what remains, make us from the people
who witness the night of power and decree
and virtue, and make us
Ameen You Rabbi Aalameen.
Ameen You Rabbi Aalameen.