Juz’ 28 Qur’an 30 for 30
In the twenty-eighth episode of this Ramadan series, Dr. Omar Suleiman and
Sh. Abdullah Oduro, joined by special guest, Ustadh Justin Parrott, explore
gems from the twenty-eighth Juz’ of the Holy Quran.
Back to Qur’an 30 for 30 everyone. Bismillah walhamdulillah wa salatu
wasalam wa rasulullah wa ala alihi wa sahbihi wa man walah. We pray that
you’ve been having a blessed end to this blessed month bid’ah ta’ala and
you’ve been going strong in these last few nights. May Allah subhana wa ta’ala
write down Laylatul Qadr for us all. Allahumma ameen. And in that process
inshaAllah ta’ala I want to remind you all bid’ah ta’ala to please consider
making a donation to jfln academy as well as the many other wonderful efforts
and organizations that are out there. Alhamdulillah wa ala alba’I wa ameen.
As we get to the end of this it’s kind of sad because obviously we bond so
much and there’s so much that happens in these blessed days and not just
our connection to Allah subhana wa ta’ala but our connection to each other
and inshaAllah we’re going to continue this work beyond Ramadan. I know
that many of you tune in only in Ramadan. Bid’ah ta’ala you can join us for the
many many programs and wonderful content that will be coming out
inshaAllah ta’ala afterwards. But I know Shaykh Abdullah, I mean Shaykh
Abdullah you’re really not looking forward to not having to be with me on a
daily basis right? Really not looking forward to not having to be with you. Let
me process that. Process it. I’m just thinking about, I wanted to tell you
yesterday when I think sister, Dr. Jinnan she mentioned the du’a of Nuh. Anni
maghlubun fantasir. I wanted to kind of give you the advice to remember that
du’a on Saturday inshaAllah. Ooh. Yeah. Alright. When we play ping pong just
remember that one inshaAllah. MashaAllah. That’ll be hard to. Ya Aziz. That’s
all I can say man. Every time I, it’s true. Alhamdulillah. We have with us and
we’re so happy to have Alhamdulillah Ustaz Justin once again. MashaAllah the
nur is bursting through the camera. Like we were just talking about this when it
came on.
Ramadan freshness is there and Alhamdulillah we always enjoy your
company Shaykh Justin. And Alhamdulillah the work, Names of Allah series,
so many other works Alhamdulillah that you’ve done. And biddenillah ta’ala
I’m sure we’ll continue to do inshaAllah ta’ala. We’ve got some upcoming
work. But how are you Ustaz Justin? Alhamdulillah. Very good. Very good to
see you both and very good to be here. And you know, MashaAllah you guys
are looking good. It’s good to see you. It’s good to be here. Alhamdulillah. So
I’ve got a, I don’t know what to call him at this point. Shaykh Omar Hussein
retired dad joke. So this is, this is, I’m going to see which one of you guys can
get this one first. Alright. So what do you call a meal from the moon? That’s
what we’ll do. What do you call a meal from the moon? This one, if you think
about it, you could actually get it. Let’s see who gets it first. We got the vocals
version of the jeopardy song in the background. What do you call a meal from
the moon? I’m thinking about something with cheese related. Cheese. Okay.
Because we got Ramadan, moon, Eid. Alhamdulillah you’re trying man. Yeah.
See if they get it in the live chat too. Someone probably Googled it at this
point. A meal from the moon. A satellite dish. Ah. My kids would like that one.
There you go. Don’t call it a dad joke. Call it a ustad Justin joke. Yeah. Call it a
jfln academy joke. We do clean humor on Quran 34. This is clean humor.
Alhamdulillah. What’s the second one? That’s it. That’s a satellite dish. At
least you get two. No. One. One thing. Two. Both of you had a chance to get it.
Maybe tomorrow. Maybe tomorrow. Maybe you get it tomorrow. InshaAllah.
InshaAllah. We are on Juz 28. So we will continue. InshaAllah. And we ask
Allah for tawfiq. As we get into these last few ajza’, you know, subhanAllah, I
was looking through and you could really take any one of these surahs. And
that is not an exaggeration. Any one of these surahs is very, very rich with the
themes of the hereafter and things that we can prepare ourselves with and
just the reality of it all. And in fact, the names of the surahs, and this is
actually very significant to show you sort of where we are right now in the
order of the Quran as we get into these last few chapters, that even some of
the names of the surahs are named after the day of judgment. And they’re
different names of the day of judgment or scenes from the day of judgment
that show up. And so the one that I wanted to talk about was the one that I
think people probably know the least about. You know, when you hear alqiyamah or al-haqqa or al-waqi’ah, these names are more common, right?
The reality and the day of judgment, resurrection, yawm al-deen, the day of aldeen. And here you have al-taghabun, surah al-taghabun. And I don’t think
many people know the meaning of the word taghabun. So you come across it
and perhaps, you know, sort of skim through it. But I wanted to talk about and
actually talk about it through an ayah, verse nine. Yawma yajma’ukum liyawm
al-jama’ So Allah Azawajal actually names the day of judgment two things in
the single verse, which is verse nine of surah taghabun. So the day that He will
gather you, liyawm al-jama’ So the day of the gathering. So He will gather you
for the day of the gathering. And then Allah Subh’anaHu Wa Ta-A’la says,
dhalika yawm al-taghabun And that is the day of al-taghabun. And He goes on
to say, subhanahu wa ta’ala, wa may yu’min binahi wa ya’min saliha
Yukaffir anhu sayyiatihi wa yudkhirhu jannatin tajreem min tahtiha al-anhaq
khalidina fiha abada dhalika alfawzun azeem And that is the day that Allah
Subh’anaHu Wa Ta-A’la, for those who believe in Him and who have done good
deeds, He will expiate all of their sins and He will admit them into gardens
under which rivers flow to stay there forever. Okay, khalidina fiha abada,
eternity upon eternity. And that is true success. Now, the latter part of this
verse actually lends itself to the meaning of what taghabun is. The fact that
Allah Subh’anaHu Wa Ta-A’la says that you go into the day of judgment with
your sins, and not only are you rewarded despite your sins, the sins are
expiated. Okay, the sins are expiated. And in fact, we know that for the
believers and for the righteous, the sins can actually become good deeds if a
person repented for them. And so you have sins that are no longer a burden
and become even part of the embellishment. And Allah Azawajal enters you
into gardens, and not only does He enter you into any jannah, Allah
Subh’anaHu Wa Ta-A’la enters you into gardens under which rivers flow. And
this is not a temporary transaction. Whereas everything in this dunya is
temporary, everything in the akhira of reward is permanent. And for some
people, punishment is permanent as well. So a temporary struggle for a
permanent reward that is completely, that completely outdoes anything that
would have been a reward for you in this life. And so Allah Subh’anaHu Wa TaA’la says that is the great success, that is the ultimate triumph. Now taghabun
means the day of mutual gain and loss. Taghabun means the day of mutual
gain and loss. So it is when a transaction happens in which one person gains
far more than the other.
And so sometimes that is in regards to the seller and the buyer. And usually in
fact this is where this term is used, where the buyer gets a steal or the seller
takes advantage of the buyer. So it’s also a word that’s used in regards to
fraud. The point is that there is a huge discrepancy between the gain and the
loss that is taking place in a singular transaction. And so when it comes to
yawm al-jam’a, the day of the great gathering, of course the scholars mention
that that is the day that Allah Subh’anaHu Wa Ta-A’la will summiya bi thalik li
anahu yujma’u feehi al-awwaloona wa al-akhiroona fee sa’eedin wahid. It’s
the day of gathering because Allah gathers the entirety of His creation. So
everyone is gaining something, the beginning and the end. The first and the
last of all of Allah’s creation are gathered in one place on that day. And all of
them will either gain or lose. And so on the day that the Prophet Sallallahu
Alaihi Wasallam is rewarded, Fir’aun is punished. And so you think about the
discrepancy there. Adam and Iblis on that day, that’s where reward and
punishment takes place. So it’s the day of great gathering and it’s the day of
mutual gain and mutual loss. And as Muqatid, Rahimahullah, he said, laa
ghabna a’adhamu min an yudkhala haa ula’I ilal jannah wa yudhhaba bi
ula’ika ilal naaf There is no greater discrepancy, mutual loss and gain, than
when this group of people enter into paradise and this group of people enter
into the fire. Ibn Ashur, Rahimahullah, said, walghabnu an yu’thal ba’I
thamanan limabia’ihi doona haqqi qeematihi allati yu’awwidhu biha mithla So
he says that, you know, again, you think of the seller and the buyer.
Usually you’ve got a buyer that is being taken advantage of or a seller that is
being taken advantage of. The point is, is that you have these these
discrepancies that take place. And on the day of judgment, this is where the
Mufassirun talk about all of these discrepancies. Right. So for one, the just the
very entrance of people into paradise, some into paradise and some into the
fire is a great discrepancy, mutual gain and mutual loss. But on top of that,
some of the other ahadith, you know, one of them, which which SubhanAllah
is really very meaningful if you think about right now, the people of paradise
taking the share of the people of hellfire in paradise, had they made it to
paradise. What I mean by that is that the Prophet Sallallahu Alaihi Wasallam
mentioned that we all have a residence in both destinations right now with our
name on it. And you just think about that, SubhanAllah, you have a residence
with your name on it. And there will be people that will enter into paradise and
they will see residences, extra shares of paradise that were allotted to people
that didn’t make it to paradise. May Allah Subhanahu wa ta’ala make us from
Ahlul Jammah. Allahumma Ameen. So they take not just the share that they
had for them, but they take the share of those others that didn’t make it to
paradise as well. Think about that, Taghabun, right? That that mutual gain and
mutual loss. You know, when the houses of people, the residences, the
palaces of people that would have made it to paradise or could have made it
to paradise and had these palaces, they had their names on it. That’s how
Allah Subhanahu wa ta’ala facilitated it for them. But they did not take
advantage of the situation. And as a result, others took their residences. And
some of the scholars also mentioned this is the day of compensation, right?
Al-Jazaa. And so and I’ll end with this, whether it is in regards to trading with
good deeds with Allah Subhanahu wa ta’ala or trading sin for punishment,
right?
Mutual gain and loss, like what you put into this dunya and what you get in the
hereafter is is a great discrepancy, right? And so those who are being punished
would realize this was not worth it. My sin was definitely not worth it. And
those who did good deeds would say this is way more than what I expected.
Right? And so there is a discrepancy there. And finally, the zalim and the
mazlum, the one who wronged the other. You know, imagine how dumb you
feel. And I’m going to use the word how dumb you feel on a day of judgment,
how how bad you feel on the day of judgment when you realize you lost Jannah
over a tweet. You know, you lost Jannah over a Facebook post, over an
Instagram post, over a WhatsApp message. You wronged someone and
somehow you lose out on your reward. And when your measan is emptying
out, when the scroll is emptying out, when you’re losing your good deeds, may
Allah protect us and not make us from of zalim, those that harm, those that
transgress. I mean, subhanAllah, that is great mutual gain and loss. The one
whose whose whose scrolls are filling up with the good deeds that were given
to them due to backbiting and gossip and slander and harm. And the one
whose good deeds are being depleted because of the harm that they did to
others. So yawm al taghabun, may Allah subhanahu wa ta’ala make us
amongst those that benefit greatly on that day and that are on the side of great
gain, not on the side of great loss. Allahumma ameen. InshaAllah ta’ala,
Sheikh Abdullah will hand it over to you. JazakumAllahu khayran. Bismillah wa
salatu wa salamu ala rasool Allah wa ala alihi wa sahbihi wa man wala amma
ba’du. You mentioned the people that do great harm to themselves and
sometimes they do harm to the ummah. Well, the chapter that I want to cover
is a chapter that is titled for those groups of people that their intention was to
do harm to the ummah and acted as though they were Muslim.
It’s the chapter of al-munafiqoon where Allah subhanahu wa ta’ala talks about
these hypocrites. This is munafiqoon is termed as hypocrite and munafiqoon
comes from nafq. A nafq is like a tunnel that is under the ground and it’s used
with that word particular because it’s something that you may see a part of it,
but you don’t know where it’s headed and it’s hidden for lack of better words.
So the munafiq, the hypocrite in the West, we might understand it as
someone that doesn’t do what they say or says what they don’t do. But in
Islam, it’s a little more of a technical meaning. It’s hiding disbelief in the heart
and you’re acting as though you believe. And the motivation behind that were
different amongst the people in al-Madinah. The munafiqoon were people that
were started in al-Madinah when the Prophet salallahu alayhi wa sallam
entered al-Madinah. And then there was jealousy from an Individual which
started to spread this movement of nifaq, of hypocrisy, of saying that we’re
Muslim, but in actuality in their hearts is jealousy, envy, hatred towards Islam
and Muslims. So they ultimately want to see it fall. So when Allah Subh’anaHu
Wa Ta-A’la, throughout the Quran, when He calls the Muslims and the mu’min,
He calls them to separate themselves from the people that do not have the
same belief in their heart towards Allah Subh’anaHu Wa Ta-A’la. Whether they
are the people that say that we believe that Jesus is God or Uzair bin Allah,
Uzair is the son of Allah, or those that say that they’re Muslim but in their
hearts is no Islam whatsoever, voluntarily disbelieving in Allah because there
is an ulterior motive. Allah Subh’anaHu Wa Ta-A’la gives certain
characteristics of them and the Prophet salallahu alayhi wa sallam was
actually disclosed on who they were and he disclosed it to Hudhaifa bin
Yaman. He was the only companion that knew who the hypocrites were and
the Prophet salallahu alayhi wa sallam was disclosed that.
So here in this chapter of Al-Munafiqun, Allah Subh’anaHu Wa Ta-A’la does it
again by warning the believers to distance themselves and not to be
associated or to avoid certain actions or certain beliefs or certain practices, if
you will, that resemble those of the hypocrites. Allah Subh’anaHu Wa Ta-A’la
says in verse number nine, ا اَي هَ
يُّ
أ ِذي َن َ
َّ
ْم آ َل َم ال نُوا
ِهكُ
ْ
ْم تُل
ْمَوالَكُ
َو ْ أ َل َ
ْوَلُدكُم
ْل َو َم ِذ ََّللاِ ْن ْكِر أ َعن َ
ْفعَ
يَ
ذَ ئِ َك ِل َك
َٰ
ولَ
ُ
ل َخا ِس ُرو َن ُم فَأ
ْ
اُ ه Allah Subh’anaHu Wa Ta-A’la says, O you who believe, let
not your wealth nor your children divert you from the remembrance of Allah.
And whoever does that, then they are surely of the losers. So this is firstly
understanding that if Allah is prohibiting the Muslims from taking this action or
to be diverted by these two ayats, these two objects on this earth, know that
the hypocrites are the ones that indulge in this in the wrong way. So when
Allah Subh’anaHu Wa Ta-A’la is saying, do not let your children or your money
nor your children divert you from the remembrance of Allah. So here Allah
Subh’anaHu Wa Ta-A’la is what some would call a nefi, is negating the
diversion or the allowance of these things to divert you, which leaves a further
responsibility for those who are addressed, the believers. Therefore, being not
just a negation, but rather being a prohibition to where Allah Subh’anaHu Wa
Ta-A’la is saying, مْ
ل ِحكُ
ُْتَ ل ,don’t let these objects divert you from the
remembrance of Allah. And the verb that is used here is هاَ
ِه ال ي ْ
ْ
لُي , and many of
us may know this from the chapter of ا. التكاثر هَ
ْ
ْم ال
َها
ل
ْ
َمقَابِ ِر ا
ل
ْ
ُم ا
لتُ
ْر َحتَّى ُزْ
be to is كُ تَ َكاثُ
distracted. That’s where we get the word لهو from.
لهوis frivolous speech. So to be distracted from the things that matter most.
So when Allah Subh’anaHu Wa Ta-A’la is saying here, don’t allow your children
and money to distract you, your money and your wealth and your children to
divert you from the remembrance of Allah. Very interesting. When reading this
we say, okay, our children, this is a blessing of Allah. And the money that I’ve
obtained and I’ve studied, and I’ve obtained this money in halal way, this is a
blessing from Allah. This could even be an answer to my duas to where Allah
knows that I will use this in a beneficial way. That is what is important. When
we look at the Ahkam of the Shari’ah, the halal and the haram of things, if you
will, it deals with the af’al al-mukallafeen. It deals with the actions of the
responsible person or party. So water can be permissible for you and it can be
impermissible. Right now, if I was to take a glass of water, the water in itself is
really not impermissible. It’s what I do with the water that is impermissible.
Drinking it during Ramadan, during the daytime, impermissible. The water in
itself wasn’t. So when we look at the Deen of Islam, it’s what deals with the
actions of the believer. So when talking about children, this is an ayah of Allah.
It’s what Allah Subh’anaHu Wa Ta-A’la, ar-razaq, al-wahhab, He has bestowed
this child upon me, He has given me and provided me with these children or
child, and also money. This is another manifestation of Allah being ar-razaq,
how do I use the money. So when the scholars talk about do not allow these
two things to divert you from the remembrance of Allah, whether you’re
gathering it in abundance and it’s causing you to forget Allah Subh’anaHu Wa
Ta-A’la, or you’re trying to figure out ways how to even obtain it and it causes
you to divert, and it diverts you from the remembrance of Allah, whether it is in
an impermissible way, such as money, or you’re trying to gather it too much,
takathur, to where you leave off your prayers.
You leave off praying because you’re looking at your balance sheet from
prayers to prayer, right? Or you are trying to scheme a way to obtain this
money. Or your children, you don’t wake your children up for salah. So for
instance, we see in the last 10 days of Ramadan, beautiful hadith, it’s on Aisha
radiAllahu anha, and she said when the 10 nights would enter, the Prophet
Sallallahu Alaihi Wasallam would do three things. Ahya al-layl, wa aqad ahla
wa shadda mi’zara. He would live in his night, and he would wake his family,
and he would tighten his garment. The second one I want to capitalize on, he
would wake his family up, children included. You want them to feel that these
last 10 nights are a special moment throughout the year. That it’s something
special. And that’s when doing that, you’re not allowing what you may say,
well they’re too small, they’re too this, they’re too that. My love for them can
cause me to be diverted from what the one that loves them more than me, and
them even of themselves, instructs them to do. So do not allow the money nor
the children to divert you from the remembrance of Allah Subhanahu Wa
Ta’ala. And dhikr Allah. Dhikr is aam, it’s general. It is a remembrance of Allah
from your tongue. So when you’re after your salah and you say SubhanAllah,
and have your’children say SubhanAllah, explain what SubhanAllah means,
the names and attributes of Allah, what that means, rather than letting them
go into the room and go play Minecraft while you’re making dhikr of Allah
Subhanahu Wa Ta’ala. You say, you know they don’t understand. No, it’s
continuous, passive, passively teaching your children about Allah Subhanahu
Wa Ta’ala, to where other things can divert you from what is better for them.
And then also Allah Subhanahu Wa Ta’ala says the dhikr of Allah, also within
your actions. Let them see you praying. Have them come with you in the room
and see you praying. Ask them if they pray. You know, these things are very
important and it’s continuous, and that’s what is highly desired by the Deen of
Islam, is for us to be consistent on the actions, even if they were..
A little, as Aisha mentioned about the Prophet Sallallahu Alaihi Wasallam.
Then Allah concludes and says, and whoever does that, then they are from the
َخا ِس ُرو َن .losers
ْ
ُم ال
ئِ َك هُ
َٰ
ولَ
ُ
ِل َك فَأ
ْل ذَ
ْفعَ
َي من َوَAnd whoever does that by allowing these
things to occupy them, and therefore neglecting the remembrance of Allah
Subhanahu Wa Ta’ala, then they are abdi khasirun. Interesting here, and I’ll
mention this now, in Allah says, ن َرو ُس ِخاَ
ْ
ُم ال
ئِ َك هُ
َٰ
ولَ
ُ
ئِ َك ,know already Weأ
َٰ
ولَ
ُ
meansأ
them or they. We already know that the context is about those people that are
diverted from their money and their children. But then he says, كِ َئ
َٰ
ولَ
ُ
andأ
whoever does that, then they are. Some scholars mention Allah repeated they
to show the emphasis of this group of people that are diverted by these two
things. And all, by the way, these two things are primarily the ones that we
cherish the most, our money and our children, because they even have a
ْم .connection
ِيَّاهُ
ُم إ
ُكُزقُعَ ْن ن ُحَ ْنRight, Allah Subhanahu Wa Ta’ala talks about do not
be neglectful or, you know, bury your children or try to eliminate your children
because you feel that you will not be able to provide for them. So the
provisions with the children and money go hand in hand and it can occupy us
from remembering Allah Subhanahu Wa Ta’ala and the dhikr of Allah
Subhanahu Wa Ta’ala. And when we do that, we will be of the ن َرو ُس ِخا َAllah
mentions this, they are the ن َرو ُس ِخا َto show emphasis that this is the worst kind
of loss because it is taking on the characteristics of the ,قينِِافَمن ُof the
hypocrites. So may Allah Subhanahu Wa Ta’ala make us of those that
understand the greatness of his blessings but do not allow the blessings to be
a means of a curse for us at the same time and that is with remembering Allah
Subhanahu Wa Ta’ala and reminding those around us about Allah Subhanahu
Wa Ta’ala, the deen of Islam and how this can liberate us and further replenish
our souls. BarakAllahu feekum. JazakAllah khair. So we’re talking about the
trade-off, right? The hypocrites will realize the trade-off and that is the
greatest loss. May Allah Subhanahu Wa Ta’ala protect us.
Allahumma ameen. Justin, please, bismillah. Take it from here. Okay, building
off the themes that you guys just mentioned, bismillahirrahmanirrahim,
alhamdulillahil rabbil alameen, wa salatu wa salamu ala Muhammadin wa ala
ahlihi wa ashabihi ajma’in. So I was thinking about this Juz 28 and I was going
back to when I was memorizing this Juz some time ago and there’s really one
verse in this whole Juz that sticks out to me and I wanted to talk about it today.
So this verse is in Surat al-Hashr and it’s about the Sahaba, it’s about the
companions and their relationship and their relationship with each other and
the state of their hearts and what that can teach us. So Allah Subhanahu Wa
Ta’ala says in this surah, Those who were settled in the city and accepted faith
before them, meaning the Ansar, they love those who emigrated to them,
meaning the Muhajirun, people who came from Mecca. So the people in
Medina love the people who came to Mecca, were forced out of Mecca and
came to Medina and they helped them. That’s why they’re called the Ansar,
the helpers. And they do not find any want in their hearts for what the
emigrants were given. So there’s a story that one of the Ansar, you know, they
needed help, the Muhajirun, they didn’t have, you know, they left everything
behind, their homes, their wealth, everything, they then settled in a new city
and a new climate and they needed help. And so they were given some wealth
and then also Allah Subhanahu Wa Ta’ala praised them for their hijrah, for
their act.
And so the Ansar who helped them, they didn’t have any envy towards the
Muhajirun. For example, Abu Bakr, may Allah be pleased with him, you know,
he was the best of the companions and they did not envy him and they did not
envy any of the Muhajirun, right? And so they didn’t have this jealousy, they
had this spirit of brotherhood. And they loved them, the Ansar and the
Muhajirun, they loved each other, they loved the people who came to Medina
and this was a new type of relationship, this is a new type of love, right? So the
love that the people of Arabia had before Islam and what they were
accustomed to, this natural type of love, a tribal type of love, love for the sake
of some worldly gain, you know, things like that, this isn’t the type of love that
Allah Subhanahu Wa Ta’ala is talking about, Allah is talking about love for the
sake of Allah, love for the sake of Iman, this is a new type of relationship,
right? And this is the brotherhood of Islam and it’s not just brotherhood, it’s
fellowship because it includes men and women, we are brothers and sisters in
Islam, right? So they didn’t have any envy towards the Muhajirun, right? And
this is the state of brotherhood, this is the model of brotherhood and
fellowship that we need to follow. And then, this is a key part of the verse, then
Allah Subhanahu Wa Ta’ala says about the Ansar, Allah says, then rather they
give them, the immigrants, preference over themselves even though they were
in need, even though they were in privation and in poverty, right? So what this
verse here establishes is the virtue of Al-Ithar, Al-Ithar, which means..
Altruism or selflessness, right? So not only did they love the Muhajirun, but
they gave preference to them and there’s stories in the text here about how
the Ansar, they, you know, when the Muhajirun came, they only had family,
they only had food for their family and so then they gave that food to the
Muhajirun and then they were not able to eat that night. So they gave
preference to the Muhajirun over themselves, right? And they fed them and
then they didn’t get to eat, right? And so that is the virtue of altruism, right? AlIthar, giving preference to the benefit of your brothers and sisters in Islam over
your own self, right? And then the scholars defined altruism as the Nihaya of
brotherhood, right? It’s like the end or the top of brotherhood, like peak
brotherhood, peak fellowship. That’s what it Is to give preference to your
brothers and sisters in Islam over yourself, right? Because normally as
brothers and sisters in Islam, we should love for each other what we love for
ourselves. We treat each other as we want to be treated and when you love for
others as you love for yourself, I talk about this a lot, you’re loving them the
same as you would love yourself. That’s equality, right? And that’s a key
component of brotherhood. But al-Ithar is a step above that, right? It’s
actually giving preference to others, right? You would love for others to be
benefited more than you would love it for your own self, right? So that’s a very
high level, right? And that’s the model that Allah Subh’anaHu Wa Ta-A’la, in the
example that he is giving to us in this verse. And then Allah Subh’anaHu Wa TaA’la says, ن َحو ُلِفْمُ
ْ
ُم ال
ئِ َك هُ
َٰ
ولَ
ُ
the from protected is whoever Andَو َمن يُوقَى شُ َّح نَ ْف ِس ِه فَأ
greediness of his own soul, those will be the successful, right? And so shuh is
greed, right? It’s the opposite of al-Ithar. It’s the opposite of altruism and..
Selflessness, right? If you’re greedy, you want to benefit yourself more than
others, right? You would rather eat and other people go hungry. That’s greed,
right? And so as believers in Islam, brothers and sisters in Islam, we have to
control that part within us. That’s our appetite, right? That’s a natural part
that’s within us. And that’s something that we have to control, right? And the
more you give in charity, the easier it will become for you, right? So you have to
practice this, right? You don’t just acquire this trait without any effort, right?
So doing good things for your brothers and sisters in Islam before the benefit
reaches you, benefiting others before you benefit yourself, that’s the model of
brotherhood and fellowship in Islam, right? So I want to end here on surah alHashr. Just about the surah in general is I really like to listen to this surah
recited by Shaykh Saleh al-Bukhartir. He’s one of the reciters I listen to. And if
you go to the end of the surah, then the whole surah has lessons and is
important and we should study it and listen to it. But if you go to the end,
there’s these verses about Allah’s names, right? And it mentions many of
Allah’s names. Al-Malak al-Quddus, al-Salam al-Mu’min, al-Muhyammin alAziz, al-Jabbar al-Mutakabbir. All of these names of Allah Subhanahu wa
ta’ala. Lahul Asma’ul Husna. He has the most beautiful names, right?
Yusabihulahu ma fee al-samawati wal-ardi wa huwa al-Aziz wal-Hakeem.
Everything in the heavens and the earth glorifies Him and He’s the Almighty
and the Wise, right? These verses are so beautiful. So I just want to encourage
all of you out there to listen to these verses, right? They’re mashallah, like they
just will move your heart, right?
And even if you can’t memorize this surah, memorize just these like last three,
four verses that mention Allah Subhanahu wa ta’ala’s names. So much benefit
to that just knowing even one of the names of Allah Subhanahu wa ta’ala, all
these mentioned. And so this surah ends just this really strong, powerful,
beautiful way. And I just encourage you all to go listen to that and to read it
and study it and reflect. Subhanakum Allahumma wa bihamdak. I’ll end there.
Alhamdulillah rabbil alameen. Wasalatu wasalamu ala Muhammadin wa ala
alihi wa sahbihi ajmain. Jazakumullahu khair. I think it’s really beautiful
because you look at the description of traits and the description of the day
and then two groups of people that represent the opposite reaction. And
yesterday’s session we talked about the names of Allah. We had Dr. Dinan, so
it’s not a lot of Husna, and you just mentioned these beautiful verses that
indeed, you know, contain these beautiful names. And then we also spoke
about the concept of being sabiqoon. And the sabiqoon were people who had
nothing to gain of this world and everything to lose of this world, but saw the
reward of the hereafter as imminent and as more important. And so they
rushed towards persecution because they were rushing towards paradise. The
ansar, who were the opposite of the hypocrites, the hypocrites in Medina, of
course, are trying to hoard and don’t want to accept the Prophet salallahu
alaihi wasalam and Islam with the consequences of it. So they’ll use Islam
when it’s beneficial, but they’ll reject it when it’s beneficial as well, all from a
worldly standpoint. Whereas the ansar, what did they say subhanAllah when
they went to meet the Prophet salallahu alaihi wasalam and they asked the
Prophet salallahu alaihi wasalam, they said, we’re going to go through this and
we’re going to go through that and we’re going to suffer and broken alliances
and battle and all types of threats and warnings. And what do we get in return?
He said, Jannah
Salallahu alaihi wasalam, he said paradise. And they said, Rabi hal-bayya,
that’s a profitable transaction. Zaliki yawm at-taghabun. So imagine the ansar
showing up on a taghabun, right? And all of those ansar that opened up their
homes and now the homes they’re getting in paradise, all the food they
shared, and now the sustenance they’re getting in paradise, all the suffering,
and now the ease in paradise. And taghabun, think about the ansar of Medina
versus the ibn Ubayy ibn Saruz of Medina and the hypocrites of Medina. Think
about the sabiqoon of Mecca versus the Abu Jahz and Abu Lahabs of Mecca,
right? And that taghabun, that splitting of the gain and loss, subhanAllah. So
JazakumAllah khayran. I think both of you subhanAllah covered those groups
very beautifully. Any further thoughts, any last reflections, inshallah, from
either of you? Shaykh Justin. Alhamdulillah. I’ll be honest, I’ve struggled with
memorizing this jizz like a while back. But I really grew to love it, right? And
specifically this surah, surah al-Hashr, like this is probably my favorite surah in
the whole jizz. And it just grew on me, right? So if you’re out there and you’re
memorizing Quran, it’s very difficult for you. You get the double reward. You
get the reward for memorizing it and then the extra reward of that extra
difficulty that you get. So just to keep at it and Allah subhanahu wa ta’ala will
place this love of the Quran in your heart when the verses, the meanings of the
verses are opened up for you and you understand it and you recite it and it’s so
beautiful, mashallah, listen to the reciter. This is my experience with this jizz
and this surah in particular. So…
This is my last reflection, I guess, on this jizz. Alhamdulillah. May Allah love
you by your love of the Quran. May Allah subhanahu wa ta’ala ease your day by
your love of that surah. Sheikh Abdullah, any last reflection? No, no, it’s kind of
unrelated but related. Just for people to tune into the resources for Laylatul
Qadr that jfln provides, mashallah, some nice, very nice infographics that
you can share with people. Just press a button and share it and it’ll benefit a
lot of people on, you know, some of the benefits of Laylatul Qadr and, you
know, even from a knowledge perspective of what are some of the opinions
and then also, you know, kind of explaining the chapter of Laylatul Qadr as
well. So take advantage of that. Go on the website and check out the different
products that are there and just ta’awwun ala bir wa taqwa, assisting in good
and righteousness, inshallah. Take advantage of it. JazakAllah khair, Sheikh
Abdullah. BarakAllahu khaykum. It’s good to be with you both. InshaAllah
ta’ala we will see you all tomorrow. A dry cough is in right now. InshaAllah we’ll
see you all tomorrow. JazakAllah khairan.
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