Sciences of the Quran Second Semester 8-5-06
124. And remember that Abraham was tried by His Lord with certain commands, which He fulfilled: He said: "I will make Thee an Imam to the Nations." He pleaded: "And also (Imams) from My offspring!" He answered: "But My promise is not within the reach of evil-doers." What words and commands were ibrahim tested with? 2 major opinions: 1) ibn abbas said it was 10 things – the 10 from the sunnah about grooming, trimming nails, etc. 2) other opinion is that he was tested with sacrificing his son, leaving his family, etc. Netiher opinion is more correct. Ibn kathir mentions both. This is also mentioned in sura najm “and ibrahim is one who completed his duties” – this is a great praise because none of us can guarantee that we have done our duty and completed our tasks for worship. Allah has said that ibrahim has done his duty. Why was Ibrahim made a leader? Because he fulfilled his duty to Allah. This is significant because we don‟t normally expect to be rewarded for a duty, we just do our duty. Allah rewarded Ibrahim beyond saving him from punishment by making him a leader. He truly was a leader – all the Christians, jews, and muslims claim to be following ibrahim. What is the meaning of the word “ibrahim” – it has syrriac roots, not language. It means “the merciful father.” Look what ibrahim says when Allah makes him leader – he‟s worried about his offspring – he‟s a true father. Allah answers his dua in the affirmative, with a condition. The evildoers will not enjoy it.
125. Remember we made the House a place of assembly for men and a place of safety; and take ye the station of Abraham As a place of prayer; and we covenanted with Abraham and Isma'il, that They should sanctify My House for those who compass it round, or use it As a retreat, or bow, or prostrate themselves (therein In prayer). sheikh says it‟s a place of return that people return to. You‟ll see that people‟s hearts are attached – they always want to go back. What does it mean that it‟s a place of security? This is like an order. Allah has decreed it a sanctuary, so people have to keep it like a sanctuary. It was kept as such even at the time of the Prophet Mohammad (saw). “and take from the standing place of Ibrahim a place of prayer.” – this is an obvious referecen to the maqom ibrahim. Why do we take this place? To emphasize the leadership of Ibrahim. What does it mean to “purify the house” – it means to rid it of idols. It also means that you yourself have to be pure to go to the Kabah. Also, you need ritual purity to do Tawaf as the Prophet Mohammad (saw) taught us. 126. And remember Abraham said: "My Lord, make This a City of Peace, and feed its people with fruits,-such of them As believe In Allah and the Last Day." He said: "(Yea), and such As reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,an evil destination (indeed)!"
Ibrahim asked Allah to make this a City of Peace and Allah granted it – this shows Allah‟s love for Ibrahim. He granted his dua. Also, Mecca is barren – you can‟t really grow fruits there, but you can buy any kind of fruit. People used to trade in Mecca so all sorts of good were brought there. 127. Remember Abraham and Isma'il raised the foundations of the House (with This prayer): "Our Lord! Accept (this service) from us: for Thou art the All-Hearing, the All-Knowing. What does it mean that they “raised” the foundations? One opinion is that the foundations already existed (i.e. they were made by adam or someone else). Another opinion is that Ibrahim built the foundations and then raised them.” Another lesson is to always ask for acceptance no matter what you‟re doing.
*how many times was the kabah built? Some historians say 12 times. At least we should know 3 times. it was built by Ibrahim it was built by Quraish when the Prophet (saw) was 35. It was built by Abdallah ibn zubair when he heard the hadith of the Prophet describing the original foundations of kabah. He thought that it wasn‟t rebuilt to call fitna but abdallah thought the people were ready for it now so he built it. There was conflict with marwan ibn malik and hajjaj killed abdallah ibn zubair and the kabah was destroyed incidentally (that‟s why hajjaj wasn‟t killed – his inteintio was not to destroy the kaabah.). 128. "Our Lord! make of us Muslims, bowing to Thy (Will), and of Our progeny a people Muslim, bowing to Thy (will); and Show us Our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful. Why is ibrahim asking to be steadfast? (sheikh translated it as “our lord! Make us submissive to you and our offspring submissive to you.”) – just to be stronger. Lesson in that even a Prophet is asking God to make him submissive. Show us our manasik? What does that mean? It shows that Ibrahim was performing Hajj. It shows that we are doing hajj like ibrahim, and it shows that you need an evidence (show us) in order to perform ibaada. 129. "Our Lord! send amongst them a Messenger of their own, who shall recite your ayat to them and instruct them In Scripture and Wisdom, and purify them: for Thou art the Exalted In Might, the Wise." It means recite the ayats to the people and teach them. It means purify them spiritually.
8-6-06 130. And who turns away from the Religion of Abraham but such As debase their souls with folly? Him we chose and rendered pure In This world: and He will be In the Hereafter In the ranks of the Righteous. Who are the people this verse is talking about that turned their backs on the religion of Ibrahim? It‟s talking about the jews who claim ibrahim as their Prophet (saw).
131. Behold! His Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe."
The lesson of this verse is to listen and obey. Allah said to submit and Ibrahim submitted “to the Lord and Cherisher of the Worlds” – look at his virtue how he goes above and beyond the call of duty. He doesn‟t do the minimum.
132. And This was the legacy that Abraham left to His sons, and so did Jacob; "Oh My sons! Allah hath chosen the Faith for you; then die not except In the Faith of Islam." This is in reference to submission. Ibrahim did not enjoy trinity on the people, he chose Islam – these verses are a clear message to jews and Christians. 133. Were ye witnesses when death appeared before Jacob? Behold, He said to His sons: "What will ye worship after me?" They said: "We shall worship Thy Allah and the Allah of Thy fathers, of Abraham, Isma'il and Isaac,- the one (true) Allah. to Him we bow (in Islam)." 134. That was a people that hath passed away. They shall reap the fruit of what They did, and ye of what ye do! of their merits there is no question In your case! Allah is mentioning Jacob again to reference to the Jews to become Muslims. Also, note that Jacob is dying – people tend to mention important things on their deathbeds. He didn‟t mention money or worldly things – he asked “what will you worship after me?” – religion is the most important thing. They were already on tawheed also – he was just emphasizing. Also, this proves this is the same God. The God of Jacob is the God of Ibrahim is the God of ismail. The father of Jacob is Ishaq. Why are the followers of Jacob mentioning Ismaeel as their father? Because in Arabic, you can say that your uncle is your father. 134. That was a people that hath passed away. They shall reap the fruit of what They did, and ye of what ye do! of their merits there is no question In your case! this ayah contradicts the idea of original sin. People get what they earn. Also, the ayah says it doesn‟t help you to simply say you follow Jacob. You have to do good works. In general are we responsible for the actions of others? No, but some cases like parents and children, leaders and followers, etc. 135. They say: "Become Jews or Christians if ye would be guided (to salvation)." say thou: "Nay! (I would rather) the Religion of Abraham the True, and He joined not gods with Allah." “they” is jews and Christians. Remember ibn hazm wrote that the fornicator likes that others fornicate, etc. The mushrikeen want you to commit shirk. This ayah says that the jews and Christians are mushrikeen. Why does Allah say “the religion of ibrahim” instead of “the religion of Mohammad”? because the jews and Christians claim to follow the religion of Ibrahim. 136. Say ye: "We believe In Allah, and the Revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: we make no difference between one and another of them: and we bow to Allah (in Islam)." The ayah says the Muslims are the true followers of those prophets. We don‟t disrespect or make differences between those prophets. What about the ayah that says that Allah favors some prophets over others? There‟s no contradiction – Allah makes distinctions between prophets, not us. Note – Hanif means the one who deviates from the deviating path literally.
8-12-06 137. So if They believe in the like of that which you believe, They are indeed on the right path; but if They turn back, it is They who are In opposition; but Allah will suffice Thee As against them, and He is the All-Hearing, the All-Knowing. Allah is talking about religion generally. The “they” refers to the bani israel The ayah says a few things: Belief is more than words, it must include actions. The jews claimed to be believers, but it‟s not actually the case. Also, it shows there is no middle ground. Either they are with us or against us.
138. (Our Religion is)(sibgha) the Baptism of Allah. and who can baptize better than Allah. and it is He whom we worship. Sibgha means paintbrush. So sometimes the translations says “color” instead of here it says baptism. So the “color of Allah” means Islam anyway so to say that sibgha is like religion is also correct. Sheikh says that the word color is very accurate and to think of different religions as different colors.
139. Say: will ye dispute with us about Allah, seeing that He is Our Lord and your Lord; that we
are responsible for Our doings and ye for yours; and that we are sincere (in Our Faith) In Him? Allah is saying that sincerity is a condition – it‟s not enough to say you believe. Also it‟s saying there is only one Lord. 140. Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? say: do ye know better than Allah. Ah! who is more unjust than those who conceal the testimony They have from Allah. but Allah is not unmindful of what ye do! Wasn‟t Ibrahim a jew or Christian? He came before these things, but he came before Islam and we say he was Muslim. The idea is that it is all one religion, but Ibrahim is not calling people to ask Jesus for salvation, etc. And who is more unjust than he who conceals what they were given. What are they concealing here? It‟s rhetorical, but it could refer to what they changed from the Torah, but actually it has a specific meaning here – they concealed that they knew that the Prophet Mohammad (saw) was a prophet. 141. That was a people that hath passed away. They shall reap the fruit of what They did, and ye of what ye do! And you will not be asked of what they used to do {end of the first Juz} Lesson on Othmani script Malik vs maalik Ibraheem vs ibrahaam Ibaad vs abd. 8-13-06
The story of the changing of the Qiblah 142. The fools among the people will say: "What hath turned them from the Qibla to which They were used?" say: to Allah belong both east and West: He guideth whom He will to a way that is straight. The fools = the jews and the hypocrites. Does it include the mushrikeen of Mecca even though this incident happened in Medina? Yes it does because they said it too. Aren‟t we allowed to ask about what is revealed and why? So why are they fools? Because it doesn‟t matter which way you pray, what matters is submission. Allah asked us to face something, so we face it. Do we worship al-kabah? No. 143. Thus, have we made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and we appointed the Qibla to which Thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). indeed it was (A change) momentous, except to those guided by Allah. and never would Allah make your Faith of no effect. for Allah is to all people Most surely full of kindness, Most Merciful. Justly balanced also translated middle path. It doesn‟t mean there are nations better and worse than us. We are the best of nations. What does it mean that we are witnesses over other nations? Also, it shows that the changing of Qibla was a test. “turn on your heels from faith” – Quran uses figures of speech. “and Allah would never make your faith to be lost” – it refers to people who died before the change of the Qibla. Some people asked whether all their reward was lost so Allah revealed this ayah. So the word faith in this ayah is interchangeable with “salat” – it shows the importance of salat. 144. We see the turning of Thy face (for guidance to the heavens: Now shall we turn Thee to a Qibla that shall please thee. turn then Thy face In the direction of the sacred Mosque: Wherever ye are, turn your faces In that direction. the people of the Book know well that that is the truth from their Lord. nor is Allah unmindful of what They do. “we see the turning of they face to heaven” – what happened? What is this referring to? The dua of the Prophet (saw) to have the qibla changed – shows the status of the Prophet (saw). The Prophet (saw) wanted to use the Qibla of his father, Ibrahim. Also, notice this ayah takes place before the previous ayah historically. This ayah is set in a time before the qibla was changed. This is from the eloquence of the Quran – it refutes the people who argue it and then ends with the beginning. Also, why does it say “the direction” of masjid al-haram. Why not “turn your faces towards masjid alharam”? isn‟t that easier? There is a meaning in “direction” – it‟s from the Mercy of Allah that you don‟t have to be literally on point facing it – just in the direction. 145. Even if Thou Wert to bring to the people of the Book all the Signs (together), They would not follow Thy Qibla; nor art Thou going to follow their Qibla; nor indeed will They follow Each other's Qibla. if Thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then Wert Thou indeed (clearly) In the wrong.
“don‟t follow their qibla” – it‟s not simply a warning against praying in their direction. It‟s a general warning about following the paths of jews and Christians. They wont follow each other. 146. The people of the Book know This As They know their own sons; but some of them conceal the truth which They themselves know. 147. The truth is from Thy Lord; so be not at all In doubt. Omar (ra) asked ibn as salam about it and he said that it was true – that the description is in their books. 148. To Each is a goal to which Allah turns him; then strive together (as In a race) towards all that is good. wheresoever ye are, Allah will bring you Together. for Allah hath power over all things. What is “all that is good” ? – some scholars say that it specifically means prayer. This whole story is about Qibla. Earlier, Allah referred to salat as „faith” and now “all that is good”. Allah will bring you together ? – this refers to resurrection on the day of judgment. It‟s a testament to Allah‟s power that he can bring us together on the day of judgment.
149. From whencesoever Thou startest forth, turn Thy face In the direction of the sacred Mosque; that is indeed the truth from the Lord. and Allah is not unmindful of what ye do. 150. So from whencesoever Thou startest forth, turn Thy face In the direction of the sacred Mosque; and wheresoever ye are, turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye may (consent to) be guided; 9-9-06 151. A similar (favour have ye already received) In that we have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you In Scripture and Wisdom, and In new knowledge. When it says “similarly” it means this ayah is related to the one before it. Which is the favor Allah bestowed just now? He changed the Qiblah as a test for the believers and through it, he was “completing” his favor” Who made a big deal out of changing the Qiblah? It was the jews and Christians. The muslims did as they were commanded. So the ayah is targeted towards the jews and Christians and the Quraish (a prophet amongst you) but really the Quran is directed to all mankind. “among you” – Prophet (saw) was from his own people so that he would be followed. “new knowledge” – did the Prophet (saw) teach us that which we did not know? Yes. This ayah is an evidence that the Sunnah of the Prophet (saw) is to be followed. That the Quran is not enough. 152. Then do ye remember Me; I will remember you. be grateful to me, and reject not Faith. Then = therefore. Allah did us a favor by sending us the Prophet (saw) therefore we should remember Allah. There‟s a another ayah – remember me and I‟ll remember you under a more worthy assembly (the angels in heaven).
Imagine, someone is ungrateful to you – will you do them another favor? How about 3 times? You will not help them at all. 153. O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere. There was a similar ayah earlier where Allah addresses the bani Israel and tells them to seek help through patience and prayer. This is One of the virtues of patience, that Allah will be on your side. Hadith in sahih muslim – prophet (saw) – “the best gift you could be given is patience” 154. And say not of those who are slain In the way of Allah. "they are dead." Nay, They are living, though ye perceive (it) not. This is related to the previous ayah – people need patience when their loved ones die. This ayah is related to jihad though – it is to assure the families of the martyrs. So what does this mean that they‟re not dead? They die and their bodies are buried (even if they‟re not touched in the grave) – but they have a specific death. Hadith about the martyrs of uhud who were in paradise on green birds – read what ibn kathir said about them. Also the ayah is a general call to patience. There are many things that happen that we do not perceive. Be pleased with the decree of Allah and trust that there are good things happening that you may not be aware of. 155. Be sure we shall test you with something of fear and hunger, some loss In goods or lives or the Fruits (of your toil), but give glad tidings to those who patiently persevere, It means All people are tested. Even the Prophets were all tested – is anybody more worthy than a prophet of not being tested? Sometimes people are tested by having their desires fulfilled and then they become arrogant. Some people have their wealth taken away. What does it mean to say “something of fear” – Allah is testing us with only a small small part of fear – just something of it. This shows the Mercy of Allah – that he is only testing us with a fraction of what he could test us with. It could be much much worse. Why glad tidings to the patient? Because if you are patient you will be rewarded. A helpful practice to stay patient: 1) remember that it could always be worse. Allah could have caused you to lose more or hurt more. 2) a loss in this life can be made up in this life 3) all of this life and all the creation is less than the wing of a mosquito in the sight of Allah. There was a hadith where the Prophet went to a crying woman who had just lost her son so he said to her “fear Allah and be patient.” And she replied “you don‟t know what I‟m going though, go away” – so he left. Then people said to her “don‟t you know that was the Prophet ? so she went to him running and apologized and he said “patience at the first stroke.” – beautiful hadith. It‟s easy for someone to cry for days and then say “ok time to be patient” – we have to be patient at the first stroke.
156. Who say, when afflicted with calamity: "To Allah we belong, and to Him is Our return":-
When umm sulaym, the wife of abu talha lost her son, she didn‟t cry, she said shouldn‟t people who own things take them back? 157. They are those on whom (Descend) blessings from Allah, and Mercy, and They are the ones that receive guidance. Do any of these previous ayahs mention mercy or blessings? No they don‟t but this illustrates the vast reward for the one who is patient. It also means the impatient one is not guided. 158. Behold! Safa and Marwa are among the Symbols of Allah. so if those who visit the House In the Season or at other times, should compass them round, it is no sin In them. and if any one obeyeth His own impulse to good,- be sure that Allah is He who recogniseth and knoweth. What are symbols of Allah? It means places, dates, times designated for the worship of Allah. The word is “sh3a‟ir” – they translate it as symbol of Allah. So what about those who make hajj or umrah? Is the walking between safa and marwa mandatory or optional? Someone from the sahaba said “the ayah said there is no sin if we walk between them so it means it‟s just permissible. Ayesha (ra) said no this is wrong – if this were true, the ayah would say there is no sin in the one that leaves it.” – and then she told him the reason for revelation: The ansar when they used to come to hajj, they used to hesitate at safa and marwa because there were statues, so Allah revealed the ayah to say that you HAVE to walk between them. So even though the ayah does not say it, we learn from the ayah that it is mandatory to walk between safa and marwa. We also learn that when an Islamic ritual coincides with a habit of jahilliya, we keep the Islamic ritual. It is the sunnah to start with this ayah when beginning the walk between safa and marwa. 9-10-06 159. Those who conceal the Clear (Signs) we have sent down, and the guidance, after we have made it Clear for the people In the Book,-on them shall be Allah.s curse, and the curse of those entitled to curse,Who are the people who conceal the clear proofs? Is it jews Christians muslims? And as for what is being concealed, it is something that is made clear for the people in the book. What book, Quran? How can the jews and Christians conceal from the Quran? They can‟t so this refers to all books and revelations from Allah. What did the Christians and jews hide in their books? The prophethood of mohd for one, many many things? Can a muslim conceal something from Islam? Perhaps yes. This would be a major or minor sin? MAJOR since it deserves the curse of Allah. Can we curse people individually? Generally no, we can curse groups, like the disbelievers, the oppresors, some scholars mention some individuals like pharaoh, etc. 160. Except those who repent and make amends and openly declare (the Truth): to them I turn; for I am Oft-Returning, Most Merciful. So the people who conceal are cursed except those who repent. There‟s a condition: you have to end your concealment by openly declaring the truth.
161. Those who reject Faith, and die rejecting,- on them is Allah.s curse, and the curse of angels, and of all mankind; What is the curse of God? Being in hellfire. We also learn in this ayah that the angels curse. We also learn that it is permissible to curse the disbelievers. 162. They will abide therein: their penalty will not be lightened, nor will respite be their (lot). We learn there will be no relief from the punishment for those that die rejecting. We also learn that the punishment on the day of judgment varies. These people who die rejecting that have the curse have a consistent punishment. It means others have inconsistent punishments. 163. And your Ilah is one Ilah. there is no god but He, Most Gracious, Most Merciful. Refutation of pagans who say we don‟t worship many gods, we worship one god and these things are just our way to God. Even the jahili arabs believed that their gods were intercessors to Allah. 164. Behold! In the creation of the heavens and the earth; In the alternation of the night and the day; In the sailing of the ships through the ocean for the profit of mankind; In the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; In the beasts of all kinds that He scatters through the earth; In the change of the winds, and the clouds which They Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise. This is a great ayah. All the creation is an evidence. Some people just won‟t listen no matter what you tell them. How is the creation of the heavens and earth a proof? Only earth has life. It is a creation far greater than mankind as Allah says. Even the oceans are more complicated than people. Isn‟t the ability to move a ship an evidence in itself. Are all these things evidences. Sura raad – Allah sends one type of rain and from the earth come many types of fruits. 165. Yet there are men who take (for worship) others besides Allah, As equal (with Allah.: They love them As They should love Allah. but those of Faith are overflowing In their love for Allah. if only the unrighteous could see, Behold, They would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty. Doesn‟t this ayah mean that if you don‟t love Allah more than anything else, you‟re not a believer? All scholars agree that if you don‟t love Allah you‟re not a Muslim. Why does Allah mention that all power belongs to him. He is reminding you that the thing you love does not have power. 166. Then would those who are followed Clear themselves of those who follow (them) : They would see the penalty, and all relations between them would be cut off. On the day of judgment, the sun will disassociate himself from those that worshipped it. Jesus will say he did not ask people to worship them. Pharoah will claim the same, etc. the relations will be cut off. In another ayah, the true lovers on that day will be enemies to each other except for the pious. 167. And those who followed would say: "If only we had one more chance, we would Clear ourselves of them, As They have cleared themselves of us." Thus will Allah Show them (the Fruits of) their deeds As (nothing but) regrets. nor will there be a way for them out of the Fire. This ayah says that the people who worshipped other than Allah will never get out of the fire. Proof for this.
9-16-06 168. O ye people! eat of what is on earth, lawful and good; and do not follow the footsteps of the evil one, for He is to you an avowed enemy. This ayah is addressed to all mankind, not like usually where ayahs are addressed to just muslims. From this ayah, we have the general allowance that all things are lawful to eat on earth. This is a general principle in Fiqh as well. The mentioning of lawful implies there is a such thing as unlawful. This also implies that there are more things that are lawful than unlawful because Allah is here reminding us of his favors. It doesn‟t make sense to mention that which is smaller. So many many things are lawful and only a few are prohibited by comparison. This is an answer to those who think our dietary restrictions are too hard. Also, because this ayah says “oh mankind,” it means that disbelievers are not allowed to eat haram. Footsteps of the shaitan – this is a general advisory, it doesn‟t necessarily mean that shaitan eats what is evil, it is probably just an indication that shaitan will try to tempt us to eat that which is unlawful. “he is an open enemy” – isn‟t it enough that he‟s an enemy? We don‟t see a shaitan, how is he an open enemy?
169. For He commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge. Is shaitan capable of commanding good? Even if he commands good, he is trying to bring you to evil. Hadith abu huraira, where shaitan taught him ayah al kursi. Also we learn that saying what we do not know about Allah is evil. Giving fatwa without knowledge is evil, etc. 170. When it is said to them: "Follow what Allah hath revealed:" They say: "Nay! we shall follow the ways of Our fathers." What! Even though their fathers were void of wisdom and guidance? Who is “them”? kuffar, mushrikeen. It‟s whoever says they‟ll follow their fathers. Today, even some muslims do that. Allah is telling us not to blindly follow your parents. 171. The parable of those who reject Faith is As if one were to shout like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, They are void of wisdom. So understand this parable – are disbelievers actually deaf? No, but what about people who believe all the universe was created just like that – that‟s the true craziness. It means they don‟t listen to the truth. Also, Allah says on the DoJ the disbelievers will say if only I had heard and had understanding. Only fools will enter paradise – ibrahim said “only a fool would turn away from the religion of ibrahim” – this ayah is from two weeks ago. 172. O ye who believe! eat of the good things that we have provided for you, and be grateful to Allah, if it is Him ye worship. Why the repetition? The first ayah is to all mankind, this ayah is to the believers. It‟s because the believers are special. Imagine you address a large group of people and then you pull aside a select few and address them. It shows that you put special care into it.
Look at the ending of the ayah – “if it is Him you worship” – Allah is able to simply order us, but he says it instead like this “if it is He whom you worship” as if to ask nicely like the one who asks “don‟t you love me?” 173. He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. but if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is He guiltless. for Allah is Oft-forgiving Most Merciful. Dead meat here = maitah. What is maitah? Maitah is not simply carrion or meat that died of natural causes. Maitah is just what is not slaughtered islamically, so even if the meat was slaughtered, it is still maitah. How about blood? There is blood in meat right? It is unavoidable to eat some blood when you eat meat so it‟s not a big deal. Abdallah ibn zubair drank the blood of the prophet (saw). “flesh of swine” – how about pig snouts? Some scholars argued about this, but the correct opinion is that all of the pig is haram. Based on this ayah, and sheikh says it is the correct opinion, that blood, and maitah and pigs are all najasa. Why does the name of the sacrifice matter? Is there a health difference between chicken in the name of a pagan god? It may not affect your health, but it might affect you spiritually? Sheikh says this only applies to slaughtering, not vegetables, etc. Necessity means you can eat any of what is mentioned above. This is a mercy from Allah, there are priorities in Islam, Allah does not want you to kill yourself to obey him. So if there is a necessity, can you eat until you‟re full or not? Does the dead carcass become halal if you‟re in necessity or is it still haram and you‟re simply not punished? If two people approach the body, and one must eat and the other is okay, the carcass is still haram, so scholars said that the person in necessity can only eat that which is enough to keep him alive. 174. Those who conceal Allah.s revelations In the Book, and purchase for them a miserable profit,They swallow into themselves naught but fire; Allah will not address them on the Day of Resurrection. nor purify them: grievous will be their penalty. Why eat fire into their belly? Because the essence of profit and gain is that it is for food. 175. They are the ones who buy Error In place of guidance and torment In place of Forgiveness. Ah! what boldness (They show) for the Fire! It becomes like a transaction, they purchased guidance. It happens even today, when you tell people to go the masjid, they say “how much you pay me to go to the mosque” – and then people spend money to go to nightclubs and drink, etc. It‟s like you‟re purchasing hellfire. 176. (Their doom is) because Allah sent down the Book In truth but those who seek causes of dispute In the Book are In a schism far (from the purpose).
9-17-06 177. It is not righteousness that ye turn your faces towards east or West; but it is righteousness- to believe In Allah and the Last Day, and the angels, and the Book, and the Messengers; to spend of your substance, out of love for him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast In prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, In pain (or suffering) and adversity, and throughout all periods of panic. such are the people of truth, the Allah.fearing. Abu sufyan when asked by heraclius what islam is, abu sufyan summarized it in 2 lines. This is the essence of Islam. Why is Allah saying that it is not righteousness if you turn your heads towards east and west? When you pray, is it righteousness or not? IT IS, so why is Allah saying that it is not. It means, only by itself is not righteousness. What is the reason for this ayah? The previous ayah is about the changing of the qiblah, this is a continuation. Remember the people of the book say ahh see how they are confused they prayed this way and then they prayed the other way. There are people who pray in the masjid and then when they leave the masjid they commit sins. This is not righteousness. Charity – two people who give money, the one who is better is the one who gives a higher %. What is the best kind of charity? When you need it yourself but you still give it. Sura ali imran, you wont attain righteousness until you give what you love. Important point: it requires action to be righteous, it‟s not simply faith. What do you learn from “such are” – olaa‟eeka. If someone does not do these things? Can he be righteous? No you cannot, this is the definition of righteous – the word is “such are” 178. O ye who believe! the law of equality is prescribed to you In cases of murder: the free for the free, the slave for the slave, the woman for the woman. but if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate Him with handsome gratitude, This is a concession and a Mercy from your Lord. after This Whoever exceeds the limits shall be In grave penalty. What is the meaning of “qisas” (here “the law of equality”) – means equal retribution. Someone knocks out your tooth, you get to knock out the same tooth. What does it mean slave for slave free for free? It means if a slave kills a slave, he‟s killed, if a free man kills a slave, does he have to be killed? the difference comes from when you pay blood money. It‟s different amounts for different kinds of people. The blood money of a woman is less than a man, the blood money of a free man is different from a slave. Why does Allah say if the „brother‟ forgives? It doesn‟t‟ mean only a man can forgive, it‟s to remind you that we‟re all muslims here and that we should forgive. This is also an evidence that someone who commits a major sin is still a muslim – Allah calls him a brother. Islam allows mercy for the killer if the family decides, today we don‟t do this. a killer must be killed as an offense against the state. Father children direct brothers or sisters have to agree to forgive. So if one relative does not accept to forgive and goes and kills the murderer what happens? Allah says a punishment awaits those who transgress.
179. In the law of equality there is (saving of) life to you, O ye men of understanding; that ye may restrain yourselves. And there is life for you in Qisas. What does that mean? Aren‟t we killing people? No, we‟re preserving life with death penalty. 180. It is prescribed, when death approaches any of you, if He leave any goods that He make a bequest to parents and next of kin, according to reasonable usage; This is due from the Allah.fearing. Some scholars say this ayah was abrogated by the ayats of inheritance and other scholars say this is general while the ayat of inheritance is specific. The point of this ayah is justice in Islam. You cannot leave all the money to one person and leave out everything else – this is injustice. It says “resasonable usage” and this was the rule before Allah prescribed the portions for each person. 181. If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. for Allah hears and knows (All things). If it is written then it‟s easy to deal with but sometimes it‟s only heard. 182. But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (the parties concerned), there is no wrong In him: for Allah is Oft-forgiving, Most Merciful. Some scholars say this is also abrogated by the ayah of inheritance because a testator‟s inheritance is unimportant now. It‟s not like children can argue about how much they were promised, they all get 1/8. The Prophet said that a person can obey Allah 70 years but on his deathbed will enter hellfire because of an unjust will he wrote. The prophet said “if you have something to will, it should not pass 2 nights without writing your will” – Omar ra said after hearing this hadith, I slept with a will under my pillow. 9-23-06 183. O ye who believe! Fasting is prescribed to you As it was prescribed to those before you, that ye may acquire piety. Ramadan is not only about food and drink, it‟s about piety. We should increase our worship, and give dawah to our neighbors. The Prophet (saw) said “amen ameen ameen.” “the companions came and asked him what he is saying ameen to” and the Prophet said “Gibraeel prayed that may his nose be put in dust he who the month of Ramadan comes to and his sins are not forgiven.” Fasting linguistically to abstain. Maryam in the Quran swore to fast from speech. Remember from fiqh, 2 main pillars of fasting: intention and abstaining. “those before us” = jews and Christians were prescribed fasting. We learn from this the mercy of Allah – we learn it was done before us to let us know we can do it and to make it easier. Another advantage of knowing it came before us is an indication of the perfection of Islam – fasting has come in different forms before and now we have perfected fasting. “Today I have perfected your religion,” etc. “that you may acquire piety” – we learn that fasting is ibaada. Anything that is prescribed for us is ibaada. Taqwa is mentioned though because that is primarily what is increased. If your piety is not increased, then you haven‟t really fasted properly.
Does this mean it‟s the only advantage of fasting? No there are many lessons: being appreciative, practicing restraint, increasing your physical health (there‟s a hadith, fast and you‟ll get stronger. There are studies about it‟s effect on your immune system increasing 6 times) 184. (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. for those who can do it (with hardship), is a ransom, the feeding of one that is indigent. but He that will give more, of His own free will,- it is better for Him. and it is better for you that ye fast, if ye only knew. How long do we fast for? “What is between the two crescents.” “fixed number of days” – the Arabic indicates that it‟s just a few days. It‟s 8.5% of days. If Allah wanted, it could have been for 3 months or more. What is illness? Some scholars said any sickness, some scholars said it should be the kind of sickness that weakens you. Ibn hazm took it literally, that if you are sick and traveling, you cannot fast and if you do it‟s not accepted because the ayah says that it should be made up from “other days” “And as for those who can fast with difficulty, they have to feed a poor person.” – means if they want, they can break their fast and feed a poor person. This is the Mercy of Allah – he tells us people did it before us, he tells us that it‟s just a few days, he tells us if we‟re sick or traveling, then don‟t, and finally, if it‟s still hard, just break your fast and feed someone. “if only you knew” – the critics of fasting should not affect us because Allah said it‟s better for us if only we knew. 185. Ramadhan is the (month) In which was sent down the Qur'an, As a guide to mankind, also Clear (Signs) for guidance and Judgment (Between right and wrong). so whoever of you sights the months, must spend it In fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not Want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him In that He has guided you; and Perchance ye shall be grateful. what does this mean that the Quran was revealed in Ramadan. Some opinions are that the first ayah was in Ramadan, strongest opinion is that the whole tablet was written in Ramadan. “as a guide to mankind” – the Quran is meant as a guidance, not simply to be read as a tradition. “so whoever of you sights” – it should be seen, not calculated. If you‟re ill or traveling, you make it up, in the previous ayah, it‟s optional, in this one, it‟s mandatory. “he does not want to put to difficulties” – it shows that Ramadan is a mercy. It‟s a clear answer to those who say Islam is difficult – Allah could have made us fast all year, or pray 50 times / day. “when you complete the prescribed period, then glorify Allah,” – it means directly that you start labbaik immediately after you find out Ramadan is over and that eid is the next day instead of starting the labbaik the morning of eid after fajr. 186. When My servants ask Thee concerning me, I am indeed close (to them): I listen to the prayer of every suppliant when He calleth on Me: let them also, with a will, listen to My call, and believe In Me: that They may walk In the right way.
This ayah is about dua, but it is in between two ayahs that talk about Ramadan. It is clear then that this ayah talks about what should be done during Ramadan. Usually when the Quran addresses the Prophet like “they asked you about gambling and intoxication” the answer is always “Say: xyz” but here it doesn‟t say that, it says directly, “when my servants ask you concerning me, I am close to them” etc. – it shows many things, that Allah responds to the dua much faster, that he listens directly, etc. “I am indeed close” – what does this mean? That God is physically close to us? The nearness of Allah and his knowledge, that he responds. Let them obey me, so that they may be guided. Sa‟d asked the Prophet (saw) how can my dua be accepted? Answer: let your earnings be lawful. 9-24-06 187. Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so Now associate with them, and seek what Allah hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast till the night appears; but do not associate with your wives while ye are In retreat In the mosques. those are limits (set by) Allah. approach not nigh thereto. Thus doth Allah make Clear His Signs to men: that They may learn self-restraint. Sexual relations was made lawful on the nights of Ramadan. It wasn‟t lawful before that. There were some that couldn‟t control themselves. If it was going to become lawful anyway, why prohibit it at first? It shows Allah‟s mercy, that he could have made it unlawful the whole time. “They are your garments, etc. you are there garments” – means your spouse is a protection for you from sin. Also, think about garments, they are close on your body, right on you – this is how spouses should be. Also, your clothes cover your awrah, similarly, spouses cover your faults and what you should be ashamed of. Allah knows that you used to deceive yourselves – (by having sexual relations in the night) “seek that which Allah has ordained for you” – many scholars said it means children. “until the white thread is distinct from the black thread” – talks about when the night leaves and the day comes – it means the starting time of fasting is at dawn. From this part, “eat and drink until the nightfall” we see that you can be junub during the day of fasting since you can have sex up until the dawn. Also, we don‟t need to follow this idea of “imsak” that you stop 10 minutes before, that it‟s bida. “itikaf in the masjid” – you can only do itikaf in the masjid, you can only do itikaf in Ramadan (since this ayah is talking about ramada). “these are the limits so do not approach” – this is stricter than simply “do not do” – it means don‟t even come close. We delay the suhur from the sunnah. But say the adhan is at 4am , it means we delay until 3am, not 3:57am. 188. And do not eat up your property among yourselves for vanities, nor use it As bait for the judges, with intent that ye may eat up wrongfully and knowingly a Little of (other) people's property. This is a bad translation – it‟s not just your money, it‟s talking about everybody‟s money – don‟t cheat people, and don‟t Why does this follow the ayah about fasting? Because in Ramadan you have to avoid things that are halal temporarily, in this ayah, it is talking about something that is always haram. So Allah has moved from the specific to the general.
“and do not give bribery to the rulers” – why just rulers? Why not all people? You can bribe a slave to not do his master‟s bidding. The reason that rulers are mentioned is to illustrate that just because you can get away with something doesn‟t‟ mean it‟s ok. A lot of people think, hey the govt is helping me do this, it must be ok. 189. They ask Thee concerning the new Moons. say: They are but Signs to mark fixed periods of time In (the affairs of) men, and for Pilgrimage. it is no virtue if ye enter your houses from the back: it is virtue if ye fear Allah. enter houses through the proper doors: and fear Allah. that ye may prosper. New moons – cresecents. The sahaba asked the Prophet in this case. Righteousness is not by coming from the back of the house – there was an arab superstition about entering the house by climbing the back wall when coming back from hajj. “so enter houses from their proper doors” – it shows that Allah guides people instead of merely pointing out their mistakes. Also, this ayah is general, in all things of life, use the proper doors, if you want to get married, go through the proper avenues. 9-30-06 190. Fight In the cause of Allah those who Fight you, but do not transgress limits; for Allah loveth not transgressors. This is the first ayah giving permission to fight. There was a previous ayah concerning self-defense. The Arabic word used is Qaatiloo , why didn‟t Allah say ooktulu – Because Qaatiloo implies there is already fighting. Ooktulu means you are starting the fight – has to do with grammar. So this is just self-defense. Have to read this ayah in context or you‟ll get the wrong understanding. Define: jihad – linguistically, means to struggle. Religiously – fighting in the cause of Allah, the enemies. (some scholars saying “fighting the enemies of Allah” but some include “in the cause” because the prophet (saw) asked whether the person who fought for his tribe be successful, and the Prophet said whoever fights to make the word of Allah superior. Jihad is not properly translated as holy war. This is a term from Christianity and we don‟t use it for our battles because they could include something filthy or dirty and unholy. Also this is a medinan ayah, there was 13 years of oppression in mecca. and it says to fight those who fight you. It‟s about justice, not violence. 191. And slay them Wherever ye catch them, and turn them out from where They have turned you out; for tumult and oppression are worse than slaughter; but Fight them not at the sacred Mosque, unless They (first) Fight you there; but if They Fight you, slay them. such is the reward of those who suppress Faith. Does this mean go around killing kuffar? No, it starts with “and” so it‟s a continuation from the ayah before which says to fight those who fight you. Secondly, it says turn them out from where they have turned you out. Fitna is worse than killing – it‟s talking about fitna that causes people to disbelieve. Why is fitna worse than killing? Because when people disbelieve, they‟ve lost the hereafter. So that means yo‟ure obligated to fight those who are causing people to leave Islam because they are causing the Fitna described here. 192. But if They cease, Allah is Oft-forgiving, Most Merciful.
So Allah is merciful – jihad is not an obligation. 193. And Fight them on until there is no more tumult or oppression, and there prevail justice and Faith In Allah. but if They cease, let there be no hostility except to those who practise oppression. What is the meaning of Fitna here? It is people turning away from Islam, and specifically here, it means when the kuffar are attacking the muslims trying to turn them away from Islam. What about the hadith of the Prophet (saw) – “I have been commanded to fight until the people say la ilaha illallah.” – it doesn‟t mean you kill everybody until only Muslims are left. It means you fight those who transgress. And even if they don‟t say shahada it doesn‟t‟ mean they get killed, but you have a duty to spread dawah. If you cannot spread dawah, then you don‟t fight. 194. The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. if then any one transgresses the prohibition against you, transgress ye likewise against Him. but fear Allah, and know that Allah is with those who restrain themselves. So eye for an eye – does that make half the world blind? And when you are punishing people? Fear Allah. Amazing,, Allah is telling you to fear Allah while enacting justice. 195. And spend of your substance In the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good. Once in a battle with the romans, a sahaba threw himself over the fence to unlock the door and was killed. The other sahaba there said “he has thrown himself into destruction” – abu ayub said “this verse was revealed to tell us to spend in the cause of Allah.” In general any cause of Allah is good to contribute, but this ayah is specifically talking about spending in the cause of Jihad. “do not throw yourself into destruction” means that not supporting jihad, i.e. busying yourself in dunya and using your money for that, is destruction. Means it is your obligation to support jihad around the world. How woul you like it if it was you and you were being oppressed and other muslims said “oh I only have dua for you” 10-01-06 196. And complete the Hajj or 'umra In the service of Allah. but if ye are prevented (from completing it), send an offering for sacrifice, such As ye may find, and do not shave your heads until the offering reaches the place of sacrifice. and if any of you is ill, or has an ailment In His scalp, (Necessitating shaving), (He should) In compensation either fast, or feed the poor, or offer sacrifice; and when ye are In peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such As He can afford, but if He cannot afford it, He should fast three days during the Hajj and seven days on His return, Making ten days In all. This is for those whose household is not In (the precincts of) the sacred Mosque. and fear Allah, and know that Allah is strict In punishment. If you‟ll notice, there were ayahs about praying, then fasting, then jihad, then hajj.. isn‟t hajj jihad? The Prophet said that hajj is jihad, just no fighting. The ayah says “prevented” – it is a fiqh issue and scholars differ. But say you go and you get sick and you cannot continue, you have to offer a sacrifice and then come back. IF you are prevented, you do not shave your head until after you offer your sacrifice. If you can‟t shave your head, choose a fidya.
Once you come back from your abandoned hajj that you left for safety reasons, you must make a sacrifice, or fast 10 days (3+7). 197. For Hajj are the months well known. if any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling In the Hajj. and whatever good ye do, (be sure) Allah knoweth it. and take a provision (with you) for the journey, but the best of provisions is right conduct. so fear me, O ye that are wise. Allah is telling you to act like you‟re in ihram once you get to hajj. “take a provision with you” – some people from yemen used to say “we are the guests of our lord” and they would go to hajj and beg. 198. It is no crime In you if ye seek of the bounty of your Lord (during pilgrimage). then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the sacred Monument, and celebrate His praises As He has directed you, Even though, before this, ye went astray. It means you can trade once you are done with hajj. How do you reconcile with 2 ayahs ago that says “do hajj and umrah for Allah”? your main intention should be to make hajj – (think about your 2 intentions, eliminate one and see if you are still pleased with your action, then you know what is your main intention). This is a proof that it is permissible to have 2 intentions for one action. Your main intention has to be for hajj. Some people think it‟s haram to do any trading at umrah or hajj – this is a clear proof. Sacred monument / sacred symbol – it is at muzdalifa, that is where you go after Arafat. Once you‟re there, you pray and remember Allah, the Prophet (saw) used to stand for an hour or more. 199. Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah.s Forgiveness. for Allah is Oft-forgiving, Most Merciful. Most of what people are saying at hajj is useless, complaining about the late bus and the bad food, Allah is here telling us that we should be thinking of Allah during hajj. 200. So when ye have accomplished your holy rites, celebrate the praises of Allah, As ye used to celebrate the praises of your fathers,- yea, with far more heart and soul. there are men who say: "Our Lord! give us (thy bounties) In This world!" but They will have no portion In the Hereafter. It was the custom of the jahili arabs to stand up after hajj and start praising their forefathers and listing their deeds, etc etc. Allah is telling us to praise him instead. There is no problem with asking Allah for this world, but you should ask for both, or you wont get the rewards in the hereafter. 201. And there are men who say: "Our Lord! give us good In This world and good In the Hereafter, and defend us from the torment of the Fire!" It is recommended to say this between rukhni imani and the black stone. But also say it anywhere. 202. To these will be allotted what They have earned; and Allah is quick In account. This ayah applies to those who ask for both – remember the rule that you look to the last pronoun. The translation doesn‟t show that this is just for the ones who ask for both this life and hereafter.
10-07-06 203. Celebrate the praises of Allah during the appointed Days. but if any one hastens to leave In two days, there is no blame on him, and if any one stays on, there is no blame on him, if His aim is to do right. then fear Allah, and know that ye will surely be gathered unto Him. What are the appointed days? Remember we‟re talking about hajj here. It‟s the 11, 12, 13, the ayam altashreeq. According to shafi, you cannot fast for five days eid al fitr, eid al adha, and these 3 days. Why do we not fast those days? The Prophet said “the ayam al-tashreeq are days of eating, drinking, and remembering Allah.” In this ayah, the command to remember Allah more is specifically for the pilgrims since the ayah says “but if any one hastens” which refers just to the people at hajj. The sunnah is to stay for 3 days, tha‟ts what the Prophet (saw) did but we understand this to be sunnah because of the ayah which says it‟s okay to leave after 2 days. “If his aim is to do right” – apparently you can only leave after 2 days if yo‟ure going to go and do some good. That‟s not the ruling of this ayah – the ruling is that these are just words of encouragement for people to continue to do good and remember Allah. Hajj in particular requires that people remember Allah constantly throughout the entire process. “and know that ye will surely be gathered until Him.”this is more for remember Allah. Hajj is like the minor resurrection – 2 million in a people in a small place, all wearing the same clothes. 204. There is the type of man whose speech about This world's life may dazzle thee, and He calls Allah to witness about what is In His heart; yet is He the Most contentious of enemies. This was revealed during an incident in the seerah when many of the Prophet‟s (saw) companions were killed while en route to someplace (see seerah notes from last week). Generally, this is to each us not to judge people by their appearances, that we cannot look inside their hearts, etc. 205. When He turns His back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. but Allah loveth not mischief. Remember early in sura baqarah, it says the hypocrites do mischief by spreading disbelief, the greatest mischief. Here, Allah shows that things like killing cattle and crops is also mischief. 206. When it is said to him, "Fear Allah., He is led by arrogance to (more) crime. Enough for Him is Hell;-An evil bed indeed (to lie on)! More qualities of the hypocrites. He becomes arrogant, arrogant people get mad when they are told Fear Allah. They say things like “I do fear Allah, don‟t teach me, etc” Again, they are in hell fire. 207. And there is the type of man who gives His life to earn the pleasure of Allah. and Allah is full of kindness to (His) devotees. What‟s an example of those who sell themselves to earn the pleasure of Allah – jihad, etc. This ayah is a reminder that Allah is happy with any kind of devotion. You don‟t have to sacrifice your life, although if you do, it would please Allah. You can do less adnd Allah is “full of kindness.”
208. O ye who believe! enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for He is to you an avowed enemy. What is the meaning of “silm” here? Maybe peace? It says Islam here. It also means when we say “salam alaikum” it‟s like saying may peace be upon you, or even may islam be upon you. Also, one of the names of Allah is as-salam, so it‟s like saying “May Allah be your proector”. 209. If ye backslide after the Clear (Signs) have come to you, then know that Allah is Exalted In power, wise. Does it mean your‟e punished if you backslide? Does‟nt say here, it says “Allah is powerful” so that you may know Allah is capable fo punishing you. It says that he is all wise which means he is capable of forgiving you. What if you backslide before the clear signs come to you. 210. Will They wait until Allah comes to them In canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision). The jews and Christians who knew he was a messenger are the ones who backslided after hearing the clear sings. Do they expect Allah to come down to them.
After mid term TAFSEER 11-04-06 Sheikh wants to skip some ayats in favor of those that have many rulings important for a student of knowledge. 221. Do not marry unbelieving women (idolaters), until They believe: a slave woman who believes is better than an unbelieving woman, Even though she allures you. nor marry (your girls) to unbelievers until They believe: a man slave who believes is better than an unbeliever, Even though He allures you. unbelievers do (but) beckon you to the Fire. but Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs Clear to mankind: that They may celebrate His praise. First ruling: do not marry mushrika until they believe. Once they believe they can be married. A non muslim might come to you and ask why you have discrimination. A mushrika is any woman who worships more than one God. Ibn Omar said marrying people of the book is haram because there is no greater shirk than saying Isa is God, however, this ruling is general and the allowance of marrying people of the book is specific. What about atheists? Although the ayah says mushrika, it follows “until they believe” – so Allah gave the exception for Christians and Jews but nobody else. “even though it pleases you” – people reverse this today. (your daughters) Allah did not say this but they mention this because the ayah is directed to the fathers. How do the disbelieving women beckon you to fire? By calling you to disbelieve. Is it discrimination that men can marry Christian women but women cannot marry Christian men? The authority of the household is with the man. Some scholars says reason of revelation – a man had a girlfriend in jahiliya who invited him after he accepted Islam – He asked the Prophet (saw) about it. 222. They ask you concerning menstruation. Say: “that is an Atha, therefore, keep away from women during menses and go not in unto them till they are purified.” And when they have purified themselves, then go in unto them as Allah has ordained for you. 223. Your wives are As a tilth unto you; so approach your tilth when or How ye will; but do some good act for your souls beforehand; and fear Allah. and know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. Who is asking? The companions. Menstruation is an “atha” which means harm. “go not in unto them” – it means do not have intercourse. Aisha was asked what is permissible, and she said everything except intercourse. Leviticus says that women shall be set aside for 7 days. Kafarah for having intercourse at the first part of the period – imam ahmad says 1 dinar at the beginning of the period, and ½ dinar at the end of the period. It is based on a hadith that may be weak. What does it mean “your wives are a tilth (cultivation)” ? – you plant seeds into the ground to make plants grow and bear fruit. “so go unto them how ye will” – it means anything goes, but it also says in the way Allah ordained so intercourse from the back is haram because Allah did not ordain it. It‟s from the Quran, not just hadith. The
reason for revelation is when Mekkan men married some medinan women and did some positions they weren‟t comfortable with. 224. And make not Allah.s (name) an excuse In your oaths against doing good, or acting rightly, or Making peace between persons; for Allah is one who heareth and knoweth all things. Reason for revelation – someone swore and oath not to talk to someone. 225. Allah will not call you to account for thoughtlessness In your oaths, but for the intention In your hearts; and He is Oft-forgiving, Most Forbearing. It is not recommended that swear by Allah a lot. People who swear too much should not be obeyed. Allah will not hold to account for things you do on accident, but if you mean it, you‟re responsible for it. 11-5-06 Tafseer divorce 2:228 “and divorced women shall wait for three periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation.” do you count the purification cycle that the divorce happened in? Yes according to shafi. If you count by the menses opinion, then you begin when the first period begins and you ignore the purification part that the divorce happens in. If someone divorces during a cycle (it's not a period, but you start counting the cycle according to when the first full cycle ends) evidence – the Prophet (saw) was asked by a woman about her continuous bleeding – he said “leave the prayer the days of her Qur” - so ahmad and hanafi said this qur means period evidence – aisha said “indeed qur means tuhoor” - so shafi and malik say it's the purified part. Also, grammatically, it makes sense that Qur is masculine, not feminine. “it is not lawful for the believing women to conceal what is in their wombs” - means if the husband knows about the baby, he might take her back. Islam wants reconciliation. If she's pregnant, she counts a different iddah. “and they have rights similar over them to what is reasonable, but men have a degree over them. And Allah is All Mighty, All Wise.” women have to obey what is reasonable from their husbands it's not like when I say jump you jump. Men have a degree over them. - means they have more responsibility, not more authority. Ayah 229-230 “the divorce is twice, after that either you retain her on reasonable terms or release her with kindness. And it is not lawful for you to take back any of what you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah. Fatima, the wife of thabit ibn qays, wanted to leave her husband. The Prophet asked her if she gave back the farm that he gave her, and she said yes. Then he granted her the khul.
“Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back. These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.” so if the wife wants a khul and the man then asks for the mahr back, it is not sinful. “and if he has divorced her, then she is not lawful unto him thereafter until she marries another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which he makes plain for the people who have knowledge.” this is the 5 points for after the 3rd divorce summarized here. After divorce 2:231 “and... ...and treat not Allah's signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that he sent down to you the book and wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.” 2:232 “and when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their husbands, if they mutually agree on reasonable basis.” reason for revelation for this ayah. There was a companion who married his sister to someone and then they divorced and then wanted to remarry and the companion didn't want it – he said , I gave you my sister, etc etc and the ayah came down to tell him not to prevent her. This is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not. 11-11-06 233. The mothers shall give suck to their offspring for two whole years, if the father desires to complete the term. but He shall bear the cost of their food and clothing on equitable terms. no soul shall have a burden laid on it greater than it can bear. no mother shall be Treated unfairly on account of Her child. nor father on account of His child, an heir shall be chargeable In the same way. if They both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. if ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. but fear Allah and know that Allah sees well what ye do. Some scholars say this appolies to divorced women because the 2 previous ayahs are about divorced women Some scholar say this ayah means that it is mandatory to suckle the child.Shafi says it‟s not mandatory on the mother unless the child does not have access to any other milk. We have the story of Musa who refused all women. “he shall bear the cost of their food and clothing” – this is again talking about the divorced wife. The husband still has to provide for her. What if she asks for too much? “the ayah says reasonable basis” – the word is al-maruf. Sheikh says custom applies also. Scholars used to say 1-2 dirhams per day. “no person shall have a burden greater than he can bear” – this is talking about the child support. This is also mentioned at the end of Baqarah.
“no woman shall be harmed on account of her child” – like you cannot go to the woman and criticize how often she is breast feeding. Isn‟t it amazing that Allah is commanding you to kindness? Allah commands you to kindness in marriage, in divorce, and even after divorce. “an heir shall be chargeable in the same way” – means if the father dies, the heirs are obligated. Notice, Allah says “father” instead of “husband” – can‟t a woman deliver a child that is not from her husband? Look at the leniency – could be talking about slaves, etc. If they both decide on weaning – it‟s not the father‟s unilateral right. If the child might be harmed by weaning, all scholars agree you cannot stop. Foster mother is halal. Can you use a foster mother from the beginning? Yes. Can a father force the mother to breast feed? 2 years is complete term – can you do more? Yes but it‟s not recommended.
234. If any of you die and leave widows behind, They shall wait concerning themselves four months and ten days: when They have fulfilled their term, there is no blame on you if They dispose of themselves In a just and reasonable manner. and Allah is well acquainted with what ye do. Who is a widow? The one who‟s husband died. Allah is addressing the men (can the men do anything about it after they die) We learn that waiting term is 4 months and 10 days? What is the reason for this? many scholars mention to see if there is a baby (Allah creates the baby in 4 months and 10 days to wait and see)? Sheikh isam thinks it‟s no good reason because the widow that didn‟t consummate the marriage still has to wait. The jahili arab custom was to have the woman wait one year where she lives in seclusion and doesn‟t bathe, after a year, she is given an animal who usually dies from being with her. Then she is allowed to bathe, then she is given a date stone that she throws and says “whatever happened in the past is easier than throwing this” and she resumes living her life. Islam came to finish this custom and perhaps the time was cut by 1/3. Allahu Alim – it‟s like why do we pray 3 rakats maghrib and 4 rakats isha? 235. There is no blame on you if ye make an offer of betrothal or hold it In your hearts. Allah knows that ye cherish them In your hearts: but do not make a secret contract with them except In terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. and know that Allah knoweth what is In your hearts, and take heed of him; and know that Allah is Oft-forgiving, Most Forbearing. How do you hint? You say things like “oh don‟t worry the one like you will marry quickly” etc. Why not allowed to establish marriage? The husband just died, show some respect. Do you think the family of the deceased will appreciate that? “secret” – in Arabic, sirrum. Has two meanings, one meaning is “secret” so it means “do not make a secret contract with her” and the other meaning is marriage so “don‟t promise marriage to them”. If it means secret does that mean you can declare openly that you will be married? No. the proper meaning is married so it means don‟t marry them. 236. There is no blame on you if ye divorce women while you have not touched them nor appointed for them their due; but bestow on them mahr, the wealthy according to His means, and the poor according to His means;- a gift of a reasonable amount is due from those who wish to do the right thing.
This ayah allows people to divorce before the marriage is consummated. Without this ayah, we might understand that a contract for marriage requires that you fulfill the marriage contract by consummated the marriage. This ayah also instructs that if you split up after marriage before consummation, it‟s divorce, not like breaking an engagement. The ayah literally says touching but we mean consummation. All scholars agree. Remember in the ayah of wudu and ghusl, imam shafi says that touching means literally touching ( the wording is different lams vs. laams or something like that) but here shafi says touching means intercourse. Giving their due refers to their mahr. “those who do the right thing” – does that mean it‟s haram to not pay the mahr or postpone it? It‟s makruh. 237. And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless They remit it or (the man's half) is remitted by Him In whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. and do not forget Liberality between yourselves. for Allah sees well all that ye do. Even though half the mahr is due, even still it‟s better for the woman to forgive. “and do not forget liberality between yourselves” – means don‟t forget the good things that you did for each other. Means husbands and wives should be looking to each other‟s good things. This is even before the marriage is consummated? Q. what is allowed between fiancés? The Prophet (saw) allowed for the man to look for things that will want you to marry her? Some scholars say the woman is also allowed to show more than she is normally allowed. Sheikh says women still only allowed to face and hands but not men is allowed to gaze. Basically you treat her like a stranger with exceptions. So seclusion is haram. 11-12-06 238. Guard strictly your (habit of) prayers, especially the Middle prayer; and stand before Allah In a devout (frame of mind). 239. If ye fear (an enemy), pray on foot, or riding, (as may be Most convenient), but when ye are In security, celebrate Allah.s praises In the manner He has taught you, which ye knew not (before). It doesn‟t‟ just say to pray, it says to “guard strictly” – look at the style of the Quran. God never says simply to pray, God says Establish prayer and the like. It means you need to have khushoo, you need to come early, you need to do nawafil and take it seriously. Especially the middle salah. What is the meaning of middle? Do we simply try to rationalize the Quran and start figuring out? How do we interpret the Quran? We look to the sunnah and the tabi‟een. Narrated by imam ahmad “Allah‟s messenger (saw) said the middle prayer is the Asr prayer” Opinion of imam shafi that it means Fajr prayer. Find the evidence. (ibn kathir was shafi) Why is it Asr? At that time, asr was like the end of the day and people wanted to finish just one more deal, etc. and the asr gets delayed. So why ask us to guard Asr? what about isha and fajr? Those are hard for the hypocrites but asr is hard for everybody. Even today asr is hard. “Qaniteen” – here it means obedience. Means many things - It can also mean humility, etc. It can always mean Dua Hadith: the prophet made Qunut one month” – means he made dua for one month so the ayah means stand before Allah and make duas in your salat.. Another hadith “prophet said to stand with qunut” – means to prolong it. So the ayah can mean “stand before Allah in a prolonged standing”. Also another meaning of qunut can be salat so that the ayah would read “stand before Allah in your salats” – which is a proof that standing is required in salat.
“even if you fear your enemy, pray riding” – the details of fear prayer in sura nisa. This ayah is something different – it‟s an evidence that if you cannot stand, you pray sitting, if you are afraid, you pray sitting and you don‟t have to repeat or wait until you can stand. Bequest for widows: 240. Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if They leave (the residence), there is no blame on you for what They do with themselves, provided it is reasonable. and Allah is Exalted In power, wise. Does this mean you leave behind one year‟s provision for his wife? No, this ayah is abrogated by the second ayat of inheritance in sura nisa “and they deserve ¼ of what you left” The Prophet (saw) specifically said “there is no bequest for widows” Gift for divorced wives: Ayah 241-242: 241. For Divorced women maintenance (Should be provided) on a reasonable (scale). This is a duty on the Righteous. 242. Thus doth Allah make Clear His Signs to you: In order that ye may understand. Ayah 241 is also abrogated. If you divorce her she has a mahr and if you die she has an inheritance. The story of the people who left their dwellings: 243. Didst Thou not turn by vision to those who abandoned their homes, though They were thousands (in number), for fear of death? Allah said to them: "Die": then He restored them to life. for Allah is full of bounty to mankind, but Most of them are ungrateful. People died and were resurrected in four different situations in sura baqara 1. the man who was struck with a piece of cow 2. children of Israel in that one time 3. children of Israel in another time 4. uzair 5. the birds what do we learn from this story? We cannot escape death, etc. Jihad 244. Then Fight In the cause of Allah, and know that Allah heareth and knoweth all things. 245. Who is He that will loan to Allah a beautiful loan, which Allah will double unto His credit and multiply many times? it is Allah that giveth (you) Want or plenty, and to Him shall be your return. What does money have to do with Jihad? Everything. Does Allah need money? Then why a loan? What is the meaning? It means Allah will pay you back – it is Allah‟s way of telling you how you will be rewarded. Will Allah pay you money back? That‟s what Allah is saying – he will multiply your blessings. “it is Allah that decreases or increases your provisions, and unto him is your return” – don‟t let the reason you don‟t give be poverty. Children of Israel: 246. Hast Thou not turned Thy vision to the Chiefs of the Children of Israel after (the time of) Moses? They said to a prophet (That was) among them: "Appoint for us a king, that we may Fight In the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to Fight In the cause of Allah, seeing that we were turned out of Our homes and Our families?" but when They were commanded to fight, They turned back, except a small band among them. but Allah has full knowledge of those who do wrong.
Who is this about? One opinion is Joshua (yusha), but really it doesn‟t matter – the ayah doesn‟t say and we don‟t‟ need to really inquire about it. what does it mean “appoint for us a king and we will fight” – it‟s like they are being told to fight and they are saying no we don‟t want to by asking for a king first. Remember this is children of Israel, remember how they treated Musa, imagine how they will treat the prophets that come afterwards. The lesson here is a theme in sura baqara – don‟t question the commands of Allah too much. Just obey. Being turned out of your homes is a reason for jihad 247. Their prophet said to them: "(Allah) hath appointed Talut As king over you." They said: "How can He exercise authority over us when we are better fitted than He to exercise authority, and He is not Even gifted, with wealth In abundance?" He said: "(Allah) hath chosen Him above you, and hath gifted Him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things." So they are asking for a king in ayah 246 and they have already been given a king! They‟re not really questioning the prophet so much as they are questioning Allah. Standards for leadership are not so much wealth as they are knowledge and stature. 11-28-06 (makeup for 11-25 & 11-26) Ayah 248 248. And (further) their prophet said to them: "A Sign of His authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In This is a symbol for you if ye indeed have faith." At-tabut – means wooden box but here they mean box or corpse – here it doesn‟t mean the dead body. This refers to a wooden box that the children of Israel used to carry with them to fight and it used to help them in victory. Is this shirk? Only if they think they are winning because of it. It is just encouragement. Khalid ibn waleed used to carry some hairs of the Prophet (saw) with him when he fought. So the sign of the kingship of Talut is this wooden box. Furthermore, It is carried by angels. So you should obey. 249. When Talut set forth with the armies, He said: "(Allah) will test you at the stream: if any drinks of its water, He goes not with My army: only those who taste not of it go with Me: a mere sip out of the hand is excused." but They all drank of it, except a few. when They crossed the river,- He and the faithful ones with him,- They said: "This Day we cannot cope with Goliath and His forces." but those who were convinced that They must meet Allah, said: "How oft, by Allah.s will, hath a small force vanquished a big one? Allah is with those who steadfastly persevere." Which river or stream? The Euphrates or tigris? It doesn‟t matter, what matters is that he was tested. How many drank and didn‟t drink? Some companions narrate that 76k out of 80k drank and only 4k went with talut. Some companions say that all that was left was the amount at badr. Jaalut = goliath? So the true believers here were not overwhelmed by the sheer number of the enemy forces. Notice this ayah comes after mentioning the wooden box that the children of Israel brought to battle. True victory doesn‟t come from wooden boxes or the Prophet‟s (s) hair, but the true victory is from Allah.
How often does a smaller force defeat a larger force. The smaller muslim armies defeated larger ones. But also, look, in the battle of hunayn, the muslims were larger than the non muslims yet they lost at first. 250. When They advanced to meet Goliath and His forces, They prayed: "Our Lord! pour out constancy on us and make Our steps firm: help us against those that reject faith." This is the dua you should say all the time and the Prophet (s) used to say it. Even during the battle of badr when the Prophet (s) was promised victory, he kept saying the dua to illustrate its importance. 251. By Allah.s will They routed them; and David slew Goliath; and Allah gave Him power and wisdom and taught Him whatever (else) He willed. and did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: but Allah is full of bounty to all the worlds. Dawood killed jaluut and then he became king. How? The king said that whoever killed jaluut would become his partner as a king. But Allah gave him something better, prophethood. The word is Hikmah, and it has many meanings, in some cases it means wisdom, and in others it means the sunnah. Here it means prophethood. So Allah gave dawood a kingdom and prophethood. (dawood‟s son sulaiman was also a prophet and a king) Also Allah did not let the entire world to spoil. There will always be a group of people on the right path. Sometimes Allah will protect an entire village because of one man – if we can manufacture physical shields, is it hard to imagine our dua would be answered? End of second juz. 252. These are the Signs of Allah. we rehearse them to Thee In truth: Verily Thou art one of the apostles. Why does Allah say these are the signs of Allah? Arent‟ all the ayahs signs of Allah? Yes, but this is at the end of telling all sorts of stories about previous nations. Allah is just finished talking about previous nations and he wraps them up by saying “these are my signs” aren‟t messengers all here to tell people about Allah? This is what Allah is saying. “in truth” – isn‟t all the Quran true? Why say it here? To emphasize the truth of Quran. You don‟t need to look to the books of the chirstians and jews. Your heart should be convinced by Quran. “and you are one of the prophets” – mohammad (s) is like the previous prophets. This emphasizes the point. 253. Those apostles we endowed with gifts, some above others: to one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary we gave Clear (Signs), and strengthened Him with the holy spirit. if Allah had so willed, succeeding generations would not have fought among Each other, after Clear (Signs) had come to them, but They (chose) to wrangle, some believing and others rejecting. if Allah had so willed, They would not have fought Each other; but Allah Fulfilleth His plan. Aren‟t all the prophets equal? No, but it‟s not for us to distinguish between them, it is for Allah to distinguish. Jesus, son of mary – mentions that he is son of mary to highlight his miracle. Also, answer to Christians who say he is son of god. Ruh-al-qudus – translated here as gibrael.
It says, if they are divided they will fight. It is part of Allah‟s plan. But this isn‟t an excuse to keep the division either, it‟s all a test that we should work together and try to reconcile. One of the 3 dawahs that the Prophet did nto have accepted – the Prophet asked Allah not to destroy the entire ummah and Allah responded, and the Prophet asked Allah not to enslave the entire ummah, and the Prophet responded, and the Prophet asked Allah not to have division in the ummah, and Allah said no (because it‟s up to us). 11-29-06 (makeup for 11-24 & 11-25) Spending in Allah‟s cause. 2:254. O ye who believe! spend out of (the bounties) we have provided for you, before the Day comes when no bargaining (will avail), nor friendship nor intercession. those who reject Faith They are the wrong-doers. Characteristics of DoJ: No bargaining - reminds you of buying and selling in this life – remembering this will cause you to spend in this life in the cause of Allah. No friendship – also reminds you to not to be tied up with friends and family. Reminds you to spend in the cause of Allah. No intercession – except by the will of Allah. Why mention the day of judgment? To remind you that your money is not permanent, it will leave you when you die except what you have 2:255 Ayat al kursi Evidence – the prophet (s) asked ubaidallah “what is the greatest ayah in Quran” and he answered ayat al kursi and the Prophet (s) congratulated him on that knowledge. (this is a helpful knowledge). The greatest surah, remember, is fatiha. A man wrote a book about reciting ayat al kursi – most of the non-arab, non muslims who heard it thought it was about the greatness of God. Sunan an-nisai – recite this after every prayer – nothing will be between him and jannah except death. 255. Allah. there is no god but He,-the living, the Self-subsisting, Eternal. no slumber can seize Him nor sleep. His are all things In the heavens and on earth. who is there can intercede In His presence except As He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. nor shall They compass aught of His knowledge except As He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue In guarding and preserving them for He is the Most High, the Supreme (in glory). The ayah starts with tawheed – there is no God but he. And Allah reminds us right away with his names, why we cannot worship other than him. He is the living and he gave us life. He is the one who gave our lives beginning and end, but he is the Ever-Living. Self-subsisting Also the one who sustains and protects all that exists. Subhanallah look at the bounties of Allah – how does he protect us. Look just to your body, we have many many layers of protection. Skin, immune system, he is the one who sustains. Also, Allah provides for you – you work for an entire month to get a paycheck that might not last you 3-4 days, but Allah is providing for you throughout. Imagine if you had to pay for the air you breath or every step you take. Life would be very difficult. Look when Ibrahim talked about Allah – in sura shuarah – He is the one who created me so he guides me and he is the one who feeds me and gives me drink.” – isn‟t this na3ma? Now because we eat a lot we take it for granted, but how many nations around the world are starving and
we are diseased of eating too much. Also, not only do we have food provided to us from God, but God gave us the ability to eat it. Imagine your hands were tied behind your back but you had to eat with just your mouth. Imagine your body cannot filter intoxications from food, etc. All this is a na3ma. Al hay al-kayuum. These are beautiful names of Allah. Neither slumber nor sleep overtakes him. Who takes care of the orbits, the sun, the planets, etc. If he slept for just one second, imagine it all go out of whack. Musa was asked how can Allah control everything without sleeping. Allah sent down an angel to teach Musa. The angel was carrying a bottle in each hand. On the third day, the angel finally fell asleep and the bottles broke and crashed. A man was asked “what is your greatest blessing” and the man responded “it is that Allah is my Lord and not someone else.” To him belongs whatever is in the heaves and whatever is on the earth. To Allah belongs everything. What about our radios and clothes? This is very tiny ownership – to Allah belongs all the heavens and earth. On the day of judgment, nobody will dare to say he is the owner of anything. In fatiha, we read rab al alameen – the lord of all, and then right away we read maalik and malik, king and owner of the day of judgment to show he is the real owner. who is there can intercede In His presence except As He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. nor shall They compass aught of His knowledge except As He willeth People are becoming arrogant that they have knowledge, but who gave it? Allah. Our knowledge is a very small part of knowledge that Allah has. He only gives what Al-khadr asked Musa, what do you think of our knowledge compared to Allah. Musa said it is less than the water a bird takes from a river. What we know is less than what we don‟t know. Imam shafi says “whenever I am increased in knowledge, I am increased in my ignorance. His Throne doth extend over the heavens and the earth Look at the greatness of Allah. Some say the kursi is a chair and some say it is the arsh, a bed that a king sits on. Some say it is just a footstool. We don‟t know the nature of it Allah says “on the dya of judgment, 8___ angels will be carrying the arsh – we don‟t know 8 million or what. and He feeleth no fatigue In guarding and preserving them you might be able to control soemthign for a short time, but not everything forever. We have parents who complain about taking care of their families, how about everything? for He is the Most High, the Supreme (in glory). Again, two beautiful names of Allah.
256. Let there be no compulsion In religion: truth stands out Clear from error: Whoever rejects Taghut and believes In Allah hath grasped the Most trustworthy hand-hold, that never breaks. and Allah heareth and knoweth all things. No compulsion in becoming Muslim – that‟s what this means. People become arrogant and reject the truth. The Quran is the clear evidence. The Prophet (s) said “Allah has sent me with the clear message as the night is clear from the day.” What is Taghut? Any false deity. So note that negation comes before affirmation. It is not enough just to believe in Allah, you have to reject false deities. The most trustworthy handhold – this is like when Allah says “hold firm to the rope of Allah” – how do we interpret this? first we look to the Quran. The Quran did not explain the meaning of this, so then we look to
the Sunnah. Abdallah ibn salam saw a dream and the Prophet interpreted the dream and said the handhold is Islam. Note this ayah comes right after ayat al kursi. The first ayah tells you the greatness of God, and now Allah is inviting you to Islam without compulsion. 257. Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. of those who reject Faith the patrons are the evil ones: from light They will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (for ever). What does it mean Allah is the wali of those who believe – it means guide. Allah brings people to light in the singular and takes them from darknesses plural. The ayah beautifully says that there is only one Light but many darknesses. You also see how when people differ and follow evils, they break into many many groups. 12-2-06 2:258. Hast Thou not turned Thy vision to one who disputed with Abraham about His Lord, because Allah had granted Him power? Abraham said: "My Lord is He who giveth life and death." He said: "I give life and death". said Abraham: "But it is Allah that causeth the sun to rise from the east: do Thou then cause Him to rise from the West." Thus was He confounded who (in arrogance) rejected Faith. nor doth Allah give guidance to a people unjust. Some interpreters mentioned the name of the king is Namrut (nimrod) but sheikh says the name is not important and that‟s why Allah did not mention the name. Ibrahim said in sura shua‟ra that Allah is the one that provides and gives food, etc. Here Abraham is saying God gives life and death. It‟s important to mention the qualities of Allah in dawah. Notice that Namrut doesn‟t deny the existence of God. He knows that it is true. How did Namrut say he gives life and causes death? He brought 2 prisoners who were on death row and killed one and freed the other and then said “look I gave life and caused death.” When Abraham challenged him to bring the sun from the West, he was really confused. This ayah is very important – scholars say it‟s important to learn how to debate with others. In principal, you do not need to involve yourself in debates because the outcome is just amusement for most people. Allah says “argue not with the people of the book except with that which is good.” The ayah is addressed to Mohammad – “haven‟t you seen?” as in “don‟t you have the knowledge of? Scholars say that Ibrahim was a very good debater and they say he started debate. This ayah is very important in illustrating how to debate. 259. Or (take) the similitude of one who passed by a hamlet, all In ruins to its roofs. He said: "Oh! How shall Allah bring it (ever) to life, after (this) its death?" but Allah caused Him to die for a hundred years, then raised Him up (again). He said: "How long Didst Thou tarry (thus)?" He said: (Perhaps) a Day or part of a Day." He said: "Nay, Thou hast tarried Thus a hundred years; but look at Thy food and Thy drink; They Show no Signs of age; and look at Thy donkey: and that we may make of Thee a Sign unto the people, look further at the bones, How we bring them together and clothe them with flesh." when This was shown clearly to him, He said: "I know that Allah hath power over all things." This again is a story of something we should learn from. Last ayah started “have you seen the one who?” and this is the same thing starting with “or” so it‟s “haven‟t you seen the small town in ruin?” Who was this? some commentators say it was Uzair due to certain israeliaat, but the point is the name is not important, the story is.
The person questioned what Allah could do and Allah caused the man to die for 100 years. Who is “he” that asked how long he slept? Some say it was Allah which would make this guy a prophet (uzair) or it could be angel gibreel which wouldn‟t exclude that he‟s a prophet, but whatever. The donkey died as a sign to the man – some people can mimic one thing – either create or destroy, but to do two things in one place is amazing – truly difficult, but nothing is difficult for Allah. So there are three things. Food and drink didn‟t decay at all. Donkey died and decayed. The man died but did not decay. How was this man a sign for people? By relating his story to us. In another Qira‟a, it says “Know that Allah hath power over all things” „ This is another example of resurrection in Sura Baqara. Bird, cow, man who was struck, people who were moving and Allah caused them to die, the people of Musa. The purpose of tehse stories is to show us that Allah can resurrect people. 260. Behold! Abraham said: "My Lord! Show me How Thou givest life to the dead." He said: "Dost Thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to Thee (Flying) with speed. then know that Allah is Exalted In power, Wise." Why does Ibrahim ask Allah? To strengthen his own iman. Does this mean that the iman of ibrahim was weak? Does it mean Ibrahim is uncertain of the ability of Allah? The Prophet (s) we are more worthy of having doubt than Ibrahim. (this doesn‟t mean Ibrahim was doubtful) This does not mean that Ibrahim had weak iman or had doubt. But it‟s not the same as seeing it. The Prophet (s) used to preach of heaven and hell but he still saw them in Miraj. It‟s not the same. One of the evidences that iman increases and decreases is this ayah. *** Notice the difference between the last guy and Ibrahim. See how the ayah ends. Last time, it was “know that Allah is able to do all things” and this time it says “know that Allah is exalted in power, wise” because Ibrahim already knows that Allah is able to do all things. 261. The parable of those who spend their substance In the way of Allah is that of a grain of corn: it groweth seven ears, and Each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: and Allah careth for all and He knoweth all things. Spending in the cause of Allah means your wealth is multipled many times. 262. Those who spend their substance In the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall They grieve. Sheikh says instead of injury, it should be harm and it‟s not physical injury, it‟s just like annoyance. It means you keep reminding someone of the good you do for them. If you give in charity, then don‟t keep reminding them because it may ruin your reward. The ayah here says the reward is with people that don‟t keep reminding, so we should strive to be like them. 263. Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing. This means that if you are going to give money and then pester people about it, it‟s better just to say nice things to them instead of saying mean things i.e. your money does not cover your harsh words.
It is never recorded that one sahaba ever said “why do you keep asking us for money?” 264. O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither In Allah nor In the Last Day. They are In parable like a hard, barren rock, on which is a Little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught They have earned. and Allah guideth not those who reject Faith. Again, Allah reminds us again, he knows that he will end up doing this. Remember the 3 people who will first be thrust into hellfire. it will be a donor – not a kafir, but a muslim who gives in charity. This parable means the one who gives is like a rock, it only holds a little bit of soil and it will not collect water, and it will not produce fruit. Allah says the parables are understood by those with knowledge. Some scholars used to cry that they didn‟t understand because it means they don‟t have knowledge.e 265. And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is As a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do. Contrast this with the description of the rock in the previous ayah 266. Does any of you wish that He should have a Garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while He is stricken with old age, and His Children are not strong (enough to look after themselves)- that it should be caught In a whirlwind, with Fire therein, and be burnt up? Thus doth Allah make Clear to you (His) Signs; that ye may consider. This is again like the one who gives in charity and ruins it. So three types of people that give charity: - the one who gives sincerely - the one that gives but harms them with harsh words - the one that gives nothing but gives harm words - the one that gives nothing and gives harsh words easy test to see if you are going to give for the sake of Allah. You take away the other benefits and see if you still give. For example, if you know that nobody is going to see you, do you still give? If there is no tax deduction, will you still give? 12-03-06 Skip some ayats and go to Riba Notice that before this, Allah was talking about charity. Now we‟re talking about those who are the opposite. Riba Ayah 2:275. Those who devour Riba will not stand except As stand one whom the evil one by His touch hath driven to madness. that is because They say: "Trade is like usury," but Allah hath Permitted trade and forbidden usury. those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (the offence) are companions of the Fire: They will abide therein (for ever).
Means on the day of judgment, they will stand like the crazy person – have you seen the one who has a seizure? That will be like the one who eats riba. What about the one who dies going to hajj and will be resurrected saying labbaik or the one who dies saying la ilahah illallah. Hadith: riba is 70 divisions (in another narration 36) and the least of them is like committing adultery with your mother in the kabah. 2:276. Allah will deprive usury of all blessing, but will give increase for deeds of charity: for He loveth not creatures ungrateful and wicked. What about the rich people? It will be destroyed whether here or on the day of judgment. What is the increase in charity? It‟s already been mentioned. This is the style fo the Quran, that Allah will reward good and punish evil. 2:277. Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall They grieve. Notice how this is contrasted with the ayah of riba – that those who devour riba will be raised fearful. 2:278. O ye who believe! fear Allah, and give up what remains of your demand for usury, if ye are indeed believers. 2:279. If ye do it not, take notice of war from Allah and His Messenger. but if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly. Allah says “if you are believers” – does that mean the one who eats riba is a kafir? No, it‟s just admonishment for the believers. This is the only sin in which the punishment mentioned is war with Allah. Ibn abbas says that on the day of judgment the one who eats riba will be given a sword and asked to prepare to fight with Allah. 280. If the debtor is In a difficulty, grant Him time till it is easy for Him to repay. but if ye remit it by way of charity, that is best for you if ye only knew. You wait until he can pay it. It is an encouragement from Allah. The solution is not to incur riba if someone cannot pay, it is to be lenient until he can pay. Again, he told them the punishment for riba and the solution. Story of the man who used to tell his servants to collect money from those who have it and forgive the one who doesn‟t have it. When he is resurrected, Allah will say “I am more worthy of forgiveness” and he will be forgiven. 281. And fear the Day when ye shall be brought back to Allah. then shall every soul be paid what it earned, and none shall be dealt with unjustly. This was the last ayah revealed of the Quran. There is a hadith in sunan an-nisa‟I this was revealed 9 days before the Prophet (s) died and in another narration, 31 days. Some scholars say the last ayah of sura nisa was the last ayah revealed but there is a very strong opinion that it was this one. 282. O ye who believe! when you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write: As Allah has taught him, so let Him write. let Him who incurs the liability dictate, but let Him fear His Lord Allah, and not diminish of
what He owes. if They party liable is mentally deficient, or weak, or unable Himself to dictate, let His guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such As ye choose, for witnesses, so that if one of them errs, the other can remind her. the witnesses should not refuse when They are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster In the sight of Allah, more suitable As evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. but take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. if ye do (Such harm), it would be wickedness In you. so fear Allah. for it is god that teaches you. and Allah is well acquainted with all things. Scholars call this ayat ud-dayn. (the ayah of debt) Write down your debts. Write it down in justice – means write the truth and write it clearly. Some people are ashamed of taking loans and they don‟t want to bring a scribe or witnesses – Why? the prophet took a loan and he wrote it down. Families and friends are torn apart because of this. Why two women? is God saying women‟s memories are weaker than men‟s? no, not necessarily, just that women get to consult another woman if they forget. The main reason we use two women witnesses is that Allah said so. A witness should not refuse when called on for evidence. “fear Allah for it is God that teaches you” – Allah is the greatest of teachers.
12-10-06 2:283. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). and if one of you deposits a thing on trust with another, let the trustee (Faithfully) discharge His trust, and let Him fear His Lord. conceal not evidence; for Whoever conceals it,- His heart is tainted with sin. and Allah knoweth all that ye do. Sheikh calls this pledge “mortgage” but the idea is to take collateral item as a “pledge” in case the money is not paid back. This is not a suggestion, it‟s a command. If you‟re on a journey and you don‟t have a scribe, then do it.. go take a pledge. It‟s not there to take it or leave it as you like. The previous ayah tells you to take a scribe. This is what you do if you cannot do it. If you are traveling then You don‟t need a scribe but you The Prophet (s) once purchased something from a Bedouin without witnesses without paying him. Later, the Bedouin denied it since other people offered him a higher price. The Bedouin says bring your witnesses. Scholars say it is permissible based on this incident, but say it‟s not recommended based on the ayah. 3 people Allah will not talk to on the day of judgment – one of them is the one who makes a future transaction without witnesses. – many scholars say this is daeef. 284. To Allah belongeth all that is In the heavens and on earth. whether ye Show what is In your minds or conceal it, Allah calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things. This ayah is repeated in meaning throughout the Quran – even the beginning. Alhamdu lillah rabal alameen. Whatever is in your minds or your hearts, and whatever you conceal, Allah will call you to account for it. What does this mean? Even your bad intentions you‟ll be punished for? Every bad thing you think? When this ayah was revealed, the companions were very worried and complained to the Prophet and the P said “don‟t be like the children of Israel who said such and such, instead say samia3 wa tanaa – we hear and we obey”
So what if you intend to drink alcohol and then you stop yourself – you‟re rewarded for a good deed based on the hadith. What if you intend to drink alcohol and then you forgot your wallet – you‟re punished for that. Perhaps not like the one who actually did drink, but you are still punished. Ex. – hadith about the two muslims who are fighting and one kills the other – the prophet said both are in hellfire because the one intended to kill the other. The fact that he didn‟t get to kill him is immaterial because the murderous intention existed. 2:285. The Messenger believeth In what hath been revealed to Him from His Lord, As do the men of Faith. Each one (of them) believeth In Allah, His angels, His books, and His apostles. "We make no distinction (They say) between one and another of His apostles." and They say: "We hear, and we obey: (We seek) Thy forgiveness, Our Lord, and to Thee is the end of all journeys." We talked about this ayah in aqeeda with respect to the list of things that believers believe in. They say we make no distinction between one and another of his apostles. How do you reconcile this with the ayah at the beginning of the third juz when Allah says that he has created the prophets and preferred some over others. There is no contradiction – Allah prefers some prophets, but that is up to him. it‟s not for us to distinguish between them. We say they are all blessed prophets. We hear and we obey – this should be the akhlaq of the muslim. How many of us really do this? 2:286. On no soul doth Allah place a burden greater than it can bear. it gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; Our Lord! Lay not on us a burden like that which Thou Didst Lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out Our sins, and grant us Forgiveness. have Mercy on us. Thou art Our Protector; help us against those who stand against faith." Greater than it can bear - In arabic it says “laha” in the feminine because it refers to the “nafs” which is feminine. When you are alive, the soul is a part of you and this is the thing that Allah has not burdened. Who said this prayer? Previous worshippers. This is a beautiful style of the Quran to say what other people say called iltifaat. What is the burden that was placed on previous generations that we don‟t have? The previous people smelled when they sinned. Also, when the children of Israel sinned, it would be announced. Also, if there was impurity on your clothing, you had to cut out that part. So we pray – lay not on us a burden greater than we can bear. And Allah has responded to this already in the beginning of the ayah – “on no soul doth Allah place a burden greater than it can bear” Mawla = protector, etc. The Prophet (s) used to read ayah 285 & 286 and ayat al kursi and the other duas before bed every night. We should try to read these 3 ayats at least before bed. Now we have sura baqara – this is an amana. We should review and study and look at the various subjects covered. A woman married a companion with this sura as her dowry – he had no money and the prophet asked him “don‟t you know sura baqara?” and he said yes.