Suhaib Webb – Lessons From The 49th Chapter of the Qur’an (Part One)
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We praise Allah
We send peace and blessings upon our beloved
messenger, Mohammed
upon
his blessed family, his companions, and those who
followed them until the end of time.
First of all, before we get started, I
just wanna thank everybody. So many people
reached out to me,
concerned about my wife and the new baby,
and it's been a very
interesting month.
Actually interesting summer,
and it's always a blessing to
become
aware of our own vulnerabilities,
and then at the same time
to be appreciative
of the blessings of Allah.
One of the greatest blessings we have is
that Allah
the Quran. So every Wednesday night
around this time,
10:30,
we will be learning the 49th chapter of
the Quran.
The 49th chapter of the Quran
is called.
Means the apartments. So the houses or small
apartments of the prophet
where his wife lived.
And if you've been to the Masjid in
Medina
and you look up in that area by
the grave of the prophet
you'll see some markers.
If you have a guide with you, they
can show you this is where the actual
apartments
of the wives of the prophet
The Quran
what we hope to take from this Wednesday
gathering is how we can apply the Quran
to our lives
and how we can restore
our relationship with the Quran.
So first of all, let's talk about what
is the Quran.
In,
he said
that the Quran is the words of Allah
sent to the prophet
to be identified as a miracle
and for something that we can worship with.
So that's
Quran. In this famous poem
written by this great African scholar, which means
the Quran is the words of Allah
revealed to Muhammad
as a miracle and for us to use
as worship. And that last part is very
important.
That means that when we recite the Quran
it's an act of worship.
And also we can we pray with the
Quran. In the Quran
right? Allah
says in 17th chapter of the Quran
that the Quran at
time is witnessed
witnessed by the Malaika.
Also, the word Quran is something that we
wanna talk about because the word Quran as
we try to build a functional relationship with
the Quran. I want you to think
about our engagement with is
1 to build
a restorative relationship with the Quran
as well as a functional relationship with the
Quran. This 49th chapter. So those of you
who are here, feel free to open up
the 49th chapter of the Quran and follow
along.
The word Quran is from
and many of you perhaps have been taught
that is from
which means to recite.
And that is one opinion, but that is
not the strongest opinion.
The stronger opinion is that the word Quran
is from a word which means to bring
together,
to to join.
That's why in
his famous poem, he says,
Excuse me. Which means that
the
the embryo
in the womb of the woman has not
yet attached itself.
It has not attached itself to the womb,
the uterus of the woman.
So the the strong opinion amongst many scholars,
ancient scholars is that the word Quran means
to bring together.
And that's very important as we begin this
message or this this,
series of lessons.
As many of us may feel broken,
We may feel shattered.
We saw what happened in Arizona.
Very impactful. We're gonna talk about that as
we go through how
we have to
frame the understanding of Ummah so that we
will stop hurting each other, stop engaging in
violence towards one another. How can we lead
the world if we're broken
and we're we're harming ourselves?
Perhaps some of us have had really bad
Quran teachers
that hurt us,
that maybe the reinforcement,
their attempt to try to motivate us to
study the Quran
was counterproductive.
Maybe some of us we had unfortunate experiences,
say, with even parents or caregivers,
Right?
Who their attempts to motivate us to study
the Quran and join the Quran
were very harmful.
So what I would like us to look
at is this this Wednesday nights at 10:30
as an opportunity
for restorative, a restorative engagement of the Quran.
And then to achieve a functional
engagement with the Quran
to make us whole again.
That's why
the menstrual cycle of a woman is from
the same word.
3 periods. Is when the blood gathers together
in the uterus. The the word Quran is
from the same word.
Also, the word
the word
is a village. Right? Because a village is
a place where people come together.
Where people come together.
So people come together
because they live there. They function as a
civilization, as a society.
So the Quran is something that brings us
together.
Internally,
it brings our heart
in a sense of wholeness. It centers our
heart in a way that's very impactful.
It brings our mind together through through righteous
teachings
and and thoughts, and then it brings our
actions. It aligns our actions with what Allah
has commanded us.
So that's why we say the Quran
is a great blessing.
So the word Quran, there's 2 opinions, and
I'm glad that, someone asked this question.
Feel free to ask any questions.
And that is that
the strong opinion is that the Quran is
from a word which means to join together,
to bring together.
So for example, we say
the Quran brings letters and words and sentences
together.
That's why it's Quran.
The other opinion that many of you have
learned is the word Quran is from,
which means to recite. And there's a there's
a close meaning there. And also there's the
opinion that the word Quran is made up
Tiran.
I don't wanna make things too difficult for
you.
And that's why
his opinion was it's from Iran. Remember here
I'm trying to expose you
to a higher level of understanding that you
may not have heard before. So we have
to realize that this is very important. Just
because I haven't heard something, doesn't mean that
it it's not there.
Islam is a ocean. In my experience, as
someone who embraced Islam and studied Islam,
and and someone who embraces Islam is Islam
is very much about exploration.
Oftentimes, I find people say, I never heard
that before, but none of us are that
special.
None of us are that special. I haven't
heard this before. I haven't learned this before,
so therefore, it doesn't exist. We have a
great axiom, actually, that forms the foundation of
our studies.
That
says right? That not knowing something doesn't mean
that that that thing doesn't exist.
I don't know something doesn't mean that it
doesn't exist.
So you know, we want we want to
understand
at a deeper level, and and and I'm
not here to,
give you
what you already know.
Right? That's not what what I what I
do.
And, you know, feel free to question and
probe, but but we should never say, well,
I never heard that before.
It doesn't no. If that's the case, man,
we we'll all be in trouble with our
spouses.
I never heard that before, baby. I can't
do it. Man, that would be an amazing
alibi in my
So the word Quran, there are 3 opinions
actually. I mentioned 2 of them, one of
them I I I I we can talk
about it in the future.
But the first opinion is the word Quran
is from to bring things together. That's the
strong opinion because
the word in the Quran in
right,
that there are 3 periods,
that a woman goes to before her divorce
is finalized.
So here it's brought together. That's why you
call it
in Arabic.
Is a is a place where
people come together. And, also, when we recite
the Quran, we are reminded
as men
to be respectful to the wounds that bore
us
and to the wounds that we have married
into the wombs that we raise as men
because the Quran is is coming from this
idea of bringing together. That's
why
he said, as I mentioned, this is an
ancient poem before the time of the prophet
that the embryo has not has not joined
the uterus.
There's a lot that we can take from
there. The other meaning of the word Quran,
which means to recite, which of course
when you recite, you bring letters together so
you can see the relationship between the two
meanings.
And the third is mentioned by saying the
Imam
and others because imam al Shafi'i,
he used to recite as we know with
the qira of ahemeka because imam,
Shafi'i is.
His his family is from Palestine, but he
was raised in Mecca. And we know that
the imam the 7 imams and I don't
wanna make this too complicated for you guys.
One of them is Imam Ibn Kathir, not
the tafsir
writer, but another Ibn Kathir. And the Imam
Ibn Kathir, his narration, because it's it's carrying
the dialect of the people of Mecca is
not Quran.
It's Quran.
And
the actual meaning is Quran, but the the
people of Mecca because Hamza is so far
in the throat, they they wouldn't say a
Quran.
Sometimes you may notice you struggle, you say
a Quran with or because it's so far.
So the Arabs, the ancient Arabs, they had
different ways to recite,
to heal, for example,
have for example.
So, the narration of Imam which
is from the 7 authentic ways of reading
from the prophet
is one
that's
that,
is
Quran.
Quran.
Quran.
Quran
without
For Sayyidina Sheff, he said the word Quran
bidun
is from Ibtiran
Ibtiran, which means
to be paired together.
But the strong opinion
of is that it's Mahmud's
Quran,
even the of Imam Ibn Kathir, which we
learned from our teachers
it's Quran,
but those
those Arabs in Mecca, specifically like and
others,
they didn't they didn't say, and maybe you
notice this sometimes now,
in in even in in slang. Like, the
Egyptians, they say,
and so on and so forth. Oh, that's
not our purpose. What we wanna take is
the stronger opinion
that the Quran means to bring things together,
and we want to ask ourselves tonight a
question. This is the question I wanna ask
myself
and ask you as I learned from your
wonderful questions, and it's been so long since
we've been together. And I really I I
realized, you know, when I was sick and
then my wife had a baby and my
wife was was a very difficult birth. May
Allah bless her and give her a complete.
The baby is good, but, you know, things
that we may take for granted are very
valuable. So I miss, you know, the time,
that we spend together.
But realize you're gonna hear things you never
heard before. Right? And that's that's not a
bad thing. You wanna challenge yourself to grow
and increase your intellectual capacity
with the hope of creating functionality.
Right? Our goal is
Quran.
And we can see that's very important,
in the Muslim community these days. We ask
Allah to give us.
So the word Quran, we wanna ask ourselves.
This is the question.
Do I feel whole with the Quran?
Do I feel whole with the Quran?
And if so, how? How how does that
wholeness come into being? Because Allah says
Quran we have sent a
undefinable
healing in the Quran.
Subhanallah.
And that's why it says.
It doesn't say.
Means
every way you can imagine. The
Quran will will heal you.
That's very important because maybe some of us
in in the deep recesses of our mind
and our soul, the Quran is a source
of anguish.
Maybe for some of us, the Quran reminds
us of being
intimidated. Maybe for some of us, the Quran
is a bad experience.
We want
to engage in a restorative relationship with the
book of Allah.
Subhanahu wa ta'ala, that is our anchor. Al
Busti, the great Afghan. We ask a lot
to help the people of Afghanistan and America.
They should free the money
that is owed to the Afghan people,
who are struggling
to survive.
But Abusti is a great Afghan. He's a
poet. He said,
He said, cling to the Quran because it's
the only anchor that you'll have when all
of the other anchors disintegrate.
So the goal of this, InshaAllah, is to
motivate us. I'll encourage many of you to
try to memorize the 49th chapter of the
Quran
and to study it as we go through
it. So the 49th chapter of the Quran
is is called
sort.
And is the plural of.
And sometimes I may say things that some
of you don't understand because some of my
students are here, and and they're studying sort
of in a different way with me at
my school. But
is
Right? That's why Imam Ibrahim Arabic, he says
And the
is this plural, the apartments
of the wives of the prophets. We learned
something here too that the name of the
chapter
as well as the word has
a fiqh implication in marriage,
and that is that
the housing
is an obligation upon the man to provide
for his wife.
The prophet
within that man's means, though.
Says, let every man take care of his
family and spend in his family according to
his means.
So Hujurat
implies that the prophet
and think about this really quickly,
is the most religious person to ever walk
the face of the earth.
The most beloved of Allah
but his responsibility to his family is not
compromised by his religious
adherence.
We have a chapter that reminds us of
the housing
that the prophet
provided to his wife.
That's a lesson for us to think about
as men to be responsible.
So there's another name for this chapter,
and it's called
means etiquette.
So this chapter is going to teach us
about Islamic ethics,
about Islamic
morality,
about how we should locate ourself in our
especially in this time when there's so many
things out there that
pull the heart and pull the mind. It's
very important as Abhusti mentioned
that we anchor ourselves in Quranic teaching.
This chapter is the last complete chapter
revealed to the prophet
not not not the last verse.
The last complete chapter sent to Satan
and Abi Very near to the passing of
the
prophet
And I I wanna ask you guys a
question.
Why would the last chapter,
the last complete chapter
sent to the prophet
deal with
character?
And this is a pattern we see in
prophetic teachings.
The prophet
What's the last thing he said to
and
he began to weep
as related by and
I'm looking for your answers. The question, if
someone can even type it, is good.
Why is the
the last chapter complete chapter
sent to the prophet
dealing with Adeb.
Not haram and halal. That's important also.
Issues of aqidah, they're in there. They're in
there implicitly
and explicitly.
But all that is
brought into this idea of how we carry
ourselves.
How we carry ourselves. So say the
prophet he walked him outside of the outskirts
of Medina,
and he said to him,
I may not see you next year. And
then he begins to cry. Can you imagine
the last time you would see the face
of the prophet
the the last time you would look at
the face of the prophet
who became as a very young man.
He was tutored by the messenger of Allah.
The prophet said the most knowledgeable of the
permissible and the impermissible
is.
But
the prophet
we see over and over the hadith with.
Very rarely do you find him giving instructions
about halal and haram.
Usually, the prophet is
giving instructions
about character.
Because if you know all the halal and
haram, but you're harsh
or you're too soft
or you're a bully
or you're you're you're you're too weak.
If your character isn't in order, it doesn't
matter how much Haram you know. You will
do more damage with that knowledge.
So the prophet
is always reinforcing in the life of
as well as character.
Character. Character.
So what's the last thing the prophet
said to say
to
this is the last thing heard from him.
Be good to all people.
And we see the violence
in and outside of the Muslim community. We
are the object of
indescribable
violence
at the hands of
the military industrial complex as it comes out
of the west.
At the same time, there's violence amongst ourselves
as we see
different places in the Muslim world now even
in the United States.
The prophet
is reminding us that everything you know
everything you know, if it's not coupled with
good character,
it's gonna be and.
It's not gonna matter.
It's not gonna matter.
And that's why one of my teachers,
he used to say, this beautiful poem he
used to read read to us when we
memorize the Quran back in the nineties.
He said,
He has a lot of knowledge, but everybody
curses him because his knowledge
is in couple of good character.
So we're going to now engage in a
beautiful chapter, the chapter of character,
the 49th chapter of the Quran.
Allah
says after
it's obligatory to say
before
we recite the Quran.
Out loud, if we're reading it by ourselves,
of course, in salah, that's a different issue.
So
we say
because shaitan can even try to misguide us
when we when we recite the Quran.
That's why Allah
says when you recite the Quran, seeking refuge
in Allah from Shaitan.
And that's why sometimes if you read the
Quran and you start to feel some kind
of way that's affecting your iman,
write down the question that you have
and contact me. I'm here to help you,
and we'll find answer for those questions.
Bismillahir
Rahman al Rahim.
So begins, yeah, a you have all you
have believed.
It's in the past tense, and the reason
it's in the past tense is very important
because
it reminds us that belief is beyond our
control.
Allah
chose us to believe in him.
And Allah,
he guided our hearts
to faith in spite of ourselves, man.
Allah said, this is the blessing of Allah
he gives to who he wills.
So,
yeah, and we see it repeated over and
over and over in this chapter.
Because the the sense here is like someone
who cares for you.
So he keeps saying your name over and
over and over again. Suhey.
Suhey. Suhey. Suhey. Like saying a man with
his son.
Yeah. Oh my son. Oh my son. Oh
my son. So the feeling here,
is we we can
extract from this the love Allah has for
you. If you say
and the care in this relationship between us
and responsibility
that comes
with that relationship with
Allah.
This chapter begins, oh, you who have believed.
Do not. You are forbidden to what?
There is a number
of reports as to why this verse was
sent, but the strongest report is that some
people, they got excited.
They got excited on the day of Eid,
and they became so excited that they went
and slaughtered on
before the prophet
gave his sermon.
So they made a mistake,
and I want us to think about this.
Their mistake was not made because they are
too relaxed.
Their mistake was made because they were too
excited.
They were too excited.
So we have to understand that. That's why
we say
innovation can be either by neglecting something or
adding something.
A sin can come by either neglecting something
or adding something. I appreciate all those waves,
man. Thank you. I'm waving back to you.
So those people, they actually made
the the
they slaughtered before the sermon of the prophet
So their mistake is not a mistake
rooted in negligence
in the sense
of them being too loose.
Their mistake is that they tried to do
more
than what the prophet taught them.
And they thought they could do more. They
could put themselves in front of the teachings
of the messenger of Allah.
So Allah says,
yeah.
A few points and I don't want to
make this too hard for you.
But there are,
you know, something nice about this.
Because we hear that the Quran is a
everlasting miracle.
The Quran is a everlasting miracle.
But we should ask how? When people say
the Quran is an everlasting miracle,
you should ask those people, like, how does
that happen?
And one of the ways that it happens
is oftentimes
the object of the verb is not mentioned.
And the reason that that happens, and I
want you to think about this,
is that
that forces you and I to insert ourselves
into the Quranic narrative.
We are no longer a passive
reader.
What?
Doesn't say don't it says, oh, you who
believe, oh, believers,
do not put forward
in the presence of Allah and his messenger.
That's that verb needs an object. The question
is where is the object?
The object is to be inserted by each
and every one of us.
Exactly. Because times change.
Actions don't change,
but times change.
So for example,
maybe I backbite somebody.
Don't put forward backbiting in the presence of
Allah and his messenger.
Maybe I have left praying.
Do not put forward leaving prayers.
Maybe I'm doing something wrong. Whatever I'm doing,
I can insert my own
sin
in the verse,
and that immediately
makes me part of the Quranic
narrative.
So from the time of saying
till the end of time,
whoever sits in front of that verse, he
or she has their own drama,
their own challenges that they can insert in
the verse and they become part of the
narrative,
part of the Koranic
narrative. That's incredible, man.
For
for some of my students, the Kirah of
Imam Yaqub from the Asha,
let
demo
Demo.
But the majority of the Quran let to
They both have this idea that I put
myself in front of.
And if we think deeply about this verse,
it doesn't mention an action
because maybe it's implying
intellectually, I put myself in front of the
Quran,
intellectually, I put myself in front of
Allah,
intellectually, internally,
I have put myself in front of
Allah and his messenger. So the first verse,
if you think about it, is dealing with
the adab of the nafs in the mind.
My perception of Allah,
my perception of sayin Arasulillah
Sallallahu alaihi wasallam. How do I feel about
Allah? How do I feel about the messenger
of Allah?
One of the major reasons that people sometimes
fall into having a bad assumption of Allah,
a bad assumption of Allah, a bad assumption
of the messenger of Allah,
is they feel alone.
I mean, let's be honest. It's it's hard
to be Muslim sometimes, man. Like, I know
I converted
in 1992
in the United States.
And oftentimes people ask me, can you tell
us your conversion story? I'm like, that's easy.
What you should ask me is how how
did I stay Muslim? Right? Like, how how
do you maintain your Islam?
Of course, there's mistakes. I've made mistakes in
my Islam,
but I'm saying, how do we maintain
faith?
And oftentimes, people around us, man,
they
they they
inadvertently
reinforce this idea that we're alone.
They reinforce this idea that we're alone.
Allah doesn't care about you. Allah will never
forgive you. Allah is angry with you. No
doubt. We'll talk about Allah's anger is real.
Sin is something we should try to avoid.
This is not, you know, all lovey dovey.
But Allah
says
The word
actually means, like, if you were sitting so
close to me, you would be a hands
distance from me. Like, if we're sitting in
front of each other like this, like, I
put my hands like this, you would be
there.
This is called, in Arabic,
Again, this is for my students.
This is
And what that means, we say,
Right? That that
is using rhetoric to give an idea
and image.
To give an idea and image because you
may be feeling alone, you may be feeling
hurt, you may be feeling broken, and you
feel like Allah is so
far away from me. I'm so away from
the message of Allah.
No. No.
Enter.
Allah is closer to you than this distance.
That's why that's used to give you the
sense of closest.
Allah says, I'm closer to you than your
jugular vein. So here there should be this
idea that you're never alone, man,
that you're never alone.
And also if someone is sitting like this
in front of me and I have my
hands, I can move them.
I can do what I want with them.
So also there's a subtle lesson here that
Allah is in control of all things, even
you and me, everything we do.
So this one word
insert
ratchetness
here. Insert
sin here. Insert struggle here.
And then when I identify that struggle, I
repent,
and I try to do better.
The second
thing, the nearness of Allah to us.
You know,
how valuable is to be close to Allah?
Look at the wife of Firaun, man. The
wife of Firaun,
who, subhanallah,
when she was being tortured,
she saw her place in Jannah,
She saw her place in Jannah,
and she said,
The the the wife of pharaoh when she
was being tortured.
And we also understand that there's a salient
lesson there that anyone who abuses
his wife, he is like pharaoh.
Anyone who abuses their spouse, they are like
pharaoh. That is the
sunnah of the
not the sunnah of saying
that the
But what does the wife of Firaun say
when she sees Jannah, her place in Jannah?
She said,
my lord,
near you
a home in Jannah.
Oh, Allah, give me near you
the house in Jannah. Most of us, we
just want the house. I don't I don't
care why I get agenda. I could be
the last, you know, or the last part
of Jannah. Just give me that. I'll take
it.
But
and
the righteous people,
the most incredible blessing that they can ever
have
is the nearest to Allah. So she says
my lord
near you
a home in Jannah.
The first thing she asked for is not
what's in Jannah.
The first thing she asked for to be
close to Allah
Of course, it's beyond any type of physical
nearness.
But you see, it's like,
it's very beautiful, man.
So
in the presence of Allah. How are we
in in presence
of the messenger of Allah?
Of course, we ask Allah to bless Palestine
and Palestine is in our thoughts and certainly
we'll post this later.
Because the messenger of Allah, his teachings are
still here.
And the messenger of Allah, his teachings will
be for us or against us just like
the Quran.
The prophet said,
The Quran is a proof for you or
against you.
So even though the prophet
is alive, of course, in his grave, he
returns our salaams, but he's not with us
here.
But we will be held accountable as though
his teachings are in front of us right
now, his sunnah
and also the love the messenger of Allah
has for us.
So this first verse, what do we take?
That the first verse is talking about where
our minds and hearts are. And how do
we restore our minds and hearts with faith?
Number 1, Allah addresses us with this caring
address.
Yeah. This this is
There's there's a honor. There's a shutoff. Allah
is calling us, and he reminds us, I
decree that you would be a believer
before you were even created.
Personal accountability.
It's not just simply a relationship based on
I feel great, Allah loves me, everything's fine,
everything's gravy. No. There's personal accountability.
What what am I upholding in this relationship?
Don't put anything in front of Allah as
messenger of sin or disobedience.
The third,
how near Allah is to us. We're not
alone. We're being watched.
And that everything that happens is under the
control of Allah.
What
maybe someone ask, how do I how do
I align myself to live this way? It's
taqwa.
Imam Al Khazari Rahim Mohullah, he said if
you took all good in the dunya
and all good in the
after worship
and sincerity,
you'll find taqwa. What does taqwa mean? It
means to obey Allah and stay away from
sin.
Obey Allah and stay away from sin.
Allah hears and knows
all things.
So he hears me
and he knows when I'm doing good and
I'm asking him. I'm begging him. I'm I'm
making dua to him.
And he hears and knows when I do
evil.
So the first verses we finish inshallah. Now
we can take any questions.
The first verse from Surah Hujurat,
It's a it's a mine of of lessons.
And we said that this chapter is called
the chapter of.
It was the last complete chapter sent to
the prophet
and that the first verse after talking about
what the Quran is
allows us
to locate ourself
in a way that we begin to restore
our relationship with the Quran.
Number 1, Allah's
love for us. Number 2, our responsibility
in the relationship to stay away from evil,
to identify our evil, to own it, and
try to do our best to repent in.
One time a man,
he he lived in a time of sayin
and that man, his son died, and his
son was known to have been, you know,
someone who had some challenges in his life.
And at his grave, at his grave, there
were some people who were saying like Allah
will never forgive him. You know, Allah will
never have mercy upon him and so on
and so forth. And that man, he became
despondent.
So that man, the people brought him to
say,
and
when that man came to him and the
people said, this is what the people are
saying to him.
Say,
he said,
those people who are causing you to despair
of
Allah, they are your enemies.
There are greater enemy to you than anything
else.
And he began to encourage him to have
the best opinion.
Allah will forgive your son. Allah will have
mercy on your son. Maybe your son, he
did some good
that Allah will accept
from him. Look how he
counters
the negative reinforcement,
and a lot of us have been exposed
to that.
Then
reminding us the nearness of Allah and his
messenger.
The key to all of this to centering
ourself from this night forward.
We should rededicate ourself to being obedient to
Allah as best we can in a balanced
way.
And avoiding evil as best we can. We
all I'm I'm with you in this.
Allah hears everything.
So I see there's one question from from
a a a dear sister whose mother whose
grandmother passed away. We ask Allah
to bless your grandmother,
to accept her and to illuminate her grave.
She said that her grandmother did 30 years
of really incredible work, and she's asking like,
you know, it's difficult to deal with death.
But we believe
and and and and it can be hard,
right? It can be difficult.
But we believe that when Allah takes a
soul, that's the best time for us all
to go. And that what is waiting for
your grandmother inshallah is better
than what's here. There are some things you
can do though. Number 1 is the strong
opinion that I talk about this in the
in in my in my,
highlights on on Instagram
about death and dying. We believe that the
dead can hear us. Strong opinion of
is that the dead, they can hear us.
And that's why the prophet
he taught us that when we go into
a graveyard, what do we do?
We say to the deceased because they can
hear us.
So you can go to your grandmother's grave.
You can speak to her. You can make
dua for her. You can recite the Quran
for
her.
He
was asked, should we recite the Quran
at the grave of people? The said the
Imam He said, if you could read a
little Quran, it's good. If you could read
all the Quran, it's amazing.
So you can you can have that therapeutic
moment of engaging
your your grandmother.
We ask a lot to bless her, to
accept her, and then think about how you
can be the legacy that continues to live
through your grandmother's teachings
And how you can carry on the light.
That
ancestral
noor. Those of you who are so lucky
to be born Muslim man. You're so lucky
to because you carry within you the DNA
of the Sahaba.
You carry within you the DNA of the
righteous. You may have the DNA of Rabi
Al Aduia.
You may have the DNA of a Bamba.
You may have the spiritual DNA of
you
may have the spiritual DNA of say that
I should
say, you carry that light in you.
So how are you gonna now be an
extension of the light?
The sunnet,
the the
that you have, the best that you have
as you say
how many generations of people
has that now come to you and been
encapsulated in your blessed heart?
So how can you live a legacy? Then
the the other thing you can do is
you can do charity on behalf of your
your grandmother.
You can do any kind of charity, and
that's the opinion of the majority of of
of jurists.
And some people they say, but what about
the hadith of the prophet
that every actions of people, every action of
a person stops except 3.
Except 3.
This hadith has to be understood with other
actions of the prophet
because don't we pray Janazah for the deceased?
When we make Janazah for people who have
died, what do we pray for them for?
For their forgiveness?
That is outside of the hadith that every
action stops except 3. So therefore, we understand
that there is a special relationship with the
believers.
That we can do higher on their behalf
and
with the that that will go to them.
So you can also do charity on behalf
of your blessed grandmother.
May
Allah give her light and bring you
healing. Because it's very difficult when we lose
people. And we're here to support you, sister,
and to work with you.
I saw some other questions. Maybe if they
people can type them again.
I wasn't able to see
that question.
Can you pray over a grave and real
Quran over a non Muslim relative? So, you
can pray for a non Muslim.
This is mentioned by also many great scholars
and what you pray for is that
Allah
will the good that they did will treat
them justly by that good in the hereafter.
That the good they did will will be
a means to reduce
any amount of difficulties they face in the
hereafter.
That's that's the mention that that's mentioned by
a number of jurors like Saydid Imam
as well as Masha'Allah.
I talk about this also in my,
my highlights.
So maybe people say, what about asking Jannah
leave Jannah to Allah? But you can
ask Allah
especially if they were not exposed to the
that Allah will make them from the people
of fitra and that he will accept them
and through his justice.
How do we maintain taqwa with a busy
life and little kids?
Look. I had a teacher
one time,
he had children.
Actually, he had twins.
His wife gave birth to twins. So he
became very busy.
So I used to go to his house
and read to him,
and he was changing diapers and, you know,
rocking a baby and, you know, taking care
of his wife while I wrecked him.
And then
he was really busy. So I said to
him, Sheikh, like, I don't have to come
anymore. You know, right now, maybe it's not
a good time. He said, no. No. Because
the knowledge reading will bring light into the
home, right, nor into the house.
And then he said, do you see me
taking care of my family? Do you see
me looking after the needs of my my
wife? Do you see me? I said, yes.
He said, this is the sunnah.
He said, this is the sunnah of the
prophet. And this, he said, if you could
learn this, this is the true sunnah of
the messenger of Allah.
And that's why when people came to say
the Aisha
and they ask her,
how was the prophet
in his home?
What did she say?
He used to serve us.
So, sister, we don't wanna compartmentalize
taqwa,
but you looking after your children, that's the
most important
taqwa you can exhibit.
SubhanAllah.
Your husband taking care of you as you
manage these little children and dropping everything to
look after your family and spend time with
one another and scale your family and build
those
strong relationships
between husband and wife and children, that's taqwa.
And, of course, the foundational taqwa, we wanna
be observing the farat.
We wanna be observing the farat.
So at least we have the 5 daily
prayers.
We have the month of Ramadan that we
observe.
We observe zakat if we're eligible for zakat.
We have good character with other people. That's
foundational, Taq.
And then we have those priorities
in our life.
That's why
He said to have priorities, to look after
the priorities in your life
is the sign of the righteous people. So
you shouldn't feel guilty, mom,
that you're looking after your children and you're
not able to read the Quran. That's the
most important thing you can do right now.
Fathers, we shouldn't feel bad. Oh, man. I
can't I can't be with our brothers right
now. I can't hang out. I can't go
to the doors because I have to stay
at home and help my family. That's the
most important after the after the obligations.
That's the most important taqwa.
You can live as being good to your
family.
Didn't the prophet say,
I'm the best person
to his family.
So we wanna be careful of compartmentalizing
taqwa in a way where taqwa is just
in the masjid
and my learning deen
and then everything else
is like a disturbance. No. No. How do
you and we're gonna learn this as we
go through this chapter. How do you synchronize
god consciousness
in your work, in your school,
with your children, your family,
everything you do because the prophet
said
wherever you are. We'll take a few more
questions and
then
we're gonna let people go. I don't like
to talk more than 45 minutes,
And we almost reached an hour. So I
I really appreciate you guys. It's great to
see so many familiar faces.
After after a few months, forgive me.
But, you know,
it is what it is.
We have to do what we have to
do.
Before we close out, we wanna make special
dua for our brothers and sisters in Afghanistan
as well as in the Gambia, in Mali,
in Senegal, as
as well as in the Congo. I wanna
pray for brothers and sisters in Palestine,
Afghanistan,
Yemen,
Iran,
all over the Muslim world, Egypt, and especially
in the west where we live. Right? Brothers
and sisters in Malaysia, Indonesia,
our brothers and sisters, of course, in
in India
and Pakistan,
all over the globe, we are 1.
We are 1.
And and we are brought together
by Muhammad Rasulullah.
We pray for the families of those people
who were killed in Arizona. We're gonna talk
about the dangers of sectarianism
as we go through
talks about what it means to really be
Muslim, a Muslim Ummah, and how we should
think about functioning together in spite of certain
differences. We should acknowledge those differences,
and we should recognize those differences, but that
shouldn't inflame
violence.
That shouldn't inflame I don't agree with you
on this. You don't agree with me on
this. Okay. Now what are our priorities?
What are the things that we have to
do? I'm gonna come to
Ohio
one day.
But I got babies now. You can't travel
a lot with babies. You know, you got
babies and bills, man. So
and my school that I run online. So
it's a lot happening, but certainly we'll try
to come visit you. I appreciate the invite.
So we will see everyone next week
here every Wednesday
at 10:30 PM.