Abdul Nasir Jangda – Tafsir al-Quran #05
AI: Summary ©
The transcript describes a series of disconnected sentences and phrases, with no clear context or topic. The speakers discuss the history and values of the Prophet's teachings, including the importance of acceptance and disbelief, the use of "verbal" in Arabic language, and the significance of "na'ma" in Arabic language for the speaker. They also discuss the concept of "bringing" and the volatile story of a man locking his mother in a closet for all day. The transcript uses various examples and references to the Prophet serving Islam and the importance of lightening the burden of one's shoulder, as well as a previous lecture.
AI: Summary ©
From them, nor will they be granted any
respite.
Up until this point, this is kind of
a turning point or a pivot point within
Surah Al-Baqarah.
Going forward from here, the conversation will still
generally be connected to a lot of the
themes that we've been talking about.
But the conversation will shift a bit in
terms of how it's going to talk about
the contrast between iman and disbelief.
And so here at this particular point, right
before the conversation pivots a little bit and
takes on a different tone and a different
kind of meaning, Allah Subh'anaHu Wa Ta
-A'la is giving a concluding statement.
Let's take a look at what we've talked
about up to this particular point.
This particular section started with the discussion about
Ibrahim Alayhi As-Salaam.
Because remember that the Prophet, Sallallahu Alaihi Wasallam,
being given the message, the mission in Mecca
initially, which is the place that was founded
by Ibrahim Alayhi As-Salaam essentially, was settled
there by the family of Ibrahim Alayhi As
-Salaam.
The foundations of the Kaaba were raised by
Ibrahim Alayhi As-Salaam.
Then therefore, Allah Subh'anaHu Wa Ta-A
'la spoke about the legacy, millat Ibrahim.
Waman yargabu AAan millati Ibrahim.
So it spoke about the legacy of Ibrahim
Alayhi As-Salaam.
From there, Allah Subh'anaHu Wa Ta-A
'la spoke about the Kaaba.
He talked about the rituals and the performance
of worship there at the Kaaba.
Allah Subh'anaHu Wa Ta-A'la spoke
about the succession of prophets and messengers that
came after Ibrahim Alayhi As-Salaam, culminating with
the Prophet, Sallallahu Alaihi Wasallam.
From there, Allah Subh'anaHu Wa Ta-A
'la spoke about the turning of the Qibla
so that in the prayer, people would be
facing in the direction of Al-Masjid Al
-Haram in Mecca that houses the Kaaba.
And then Allah Subh'anaHu Wa Ta-A
'la spoke about the values, the principles, the
beliefs of Ibrahim Alayhi As-Salaam, that all
the virtues that Ibrahim Alayhi As-Salaam espoused
that were continued on through by all the
prophets until the Prophet, Sallallahu Alaihi Wasallam.
And the Prophet, Sallallahu Alaihi Wasallam, continues to
espouse those virtues, those principles.
It even talked about Safa and Marwa and
the performance of the Sa'i, all the
different kinds of rituals that are performed there.
And in the previous session, Allah Subh'anaHu
Wa Ta-A'la said that this is
very well known and established by the people
of the scripture.
And those who deny this, they conceal this,
they covered this up.
Allah Subh'anaHu Wa Ta-A'la condemned
them in very, very strong words.
But then Allah Subh'anaHu Wa Ta-A
'la left the door open for his mercy
in the last ayah that we covered previously,
illa allatheena tabu, that except for those who
repent, if somebody still repents, wa aslahu, corrects
themselves, wa bayyanu, clarifies the misconceptions and the
misinformation that they have put out there, fa
ula'ika atubu alayhim, Allah Subh'anaHu Wa
Ta-A'la says, Indeed, absolutely, I will
accept these people's repentance and I will bestow
my mercy upon these people.
Wa anatawwabur rahim, because Allah Subh'anaHu Wa
Ta-A'la says, I am the constant
acceptor of repentance and the most merciful.
However, the concluding statement is that if someone
does not take this opportunity to repent, if
someone is unrepentant, they are denying the true
teachings of the deen.
They are denying the mercy and the blessings
of Allah.
They are denying and distorting the legacy of
Ibrahim Alayhi Salaam.
They are slandering all the prophets that came
between that came after Ibrahim Alayhi Salaam.
And they are rejecting Muhammadur Rasulullah Sallallahu Alaihi
Wasallam.
And they are unrepentant about all of this
completely.
Unremorseful, unregretful, unrepentant.
They are relentless in this disbelief, this rejection.
Kufr is the word.
Allah Subh'anaHu Wa Ta-A'la then
says, OK, then what is their fate?
Allah Subh'anaHu Wa Ta-A'la here
said that, indeed, those who disbelieve.
And we've talked about this previously, but really
quickly to rehash it here, since this is
the focal point of what Allah is talking
about, this kind of unrepentant, unrelenting.
Type of rejection, disbelief.
That this concept of kufr, kafara, it literally
in the Arabic language, the etymology of the
word in its origin, it means to cover
something up.
A'jabal kufara nabatuhu.
That's why Allah Subh'anaHu Wa Ta-A
'la uses it in its linguistic meaning.
In that example where Allah says that the
farmer basically is enamored with his crop.
And the word that Allah used to describe
the farmers is kufar.
All right.
Because the one who sows the seed, puts
the seed into the ground and covers it
up with the dirt.
That person linguistically was called a kafir.
All right.
And that's the idea of covering up.
And from there, the usage of the word
was for ingratitude.
Kufran un-ni'ma, kufran ul-ashir, is a
hadith of the Prophet Sallallahu Alaihi Wasallam says,
right?
That it is ingratitude.
Because a person who is being ungrateful is
covering up Allah's blessing.
He's not acknowledging it, is not recognizing it,
is not seeing it or choosing not to
see it.
Therefore, they are covering it up and they
are bearing it.
Right.
And we and I refer back to something
that I referenced earlier.
Abdullah ibn Abbas radiallahu ta'ala anhuma, he
says that even when Allah subhanahu wa ta
'ala is speaking very clearly about the disbelievers,
the believers should not just gloss over it.
But they should heed that reminder.
Right.
And we can all reflect on ourselves and
think about how often we have so much
to be grateful for, as Allah says, وَإِن
تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا That if you
were to enumerate the blessings of Allah, you
would never be able to fully account for
them.
And another linguistic point that Imam al-Razi
rahim allahu ta'ala mentions is that Allah
subhanahu wa ta'ala did use the singular,
ni'mat Allah.
Now, again, we translate it as blessings because
the singular represents the entire category, ism al
-jins.
It represents the whole category.
But it doesn't take away from the eloquence
of the fact that Allah subhanahu wa ta
'ala did use the singular to talk about
the category.
Because he says that the reflection stands true,
that if you were to sit there and
fully try to realize the magnitude of one
singular blessing, you would not be able to.
You could spend your whole life trying to
fully understand and appreciate one singular blessing that
you have in your life, and you would
not be capable of doing so.
Right.
And so we can all reflect on ourselves
to think about the fact that, you know,
I have so much to be grateful for
more than I can actually even fully realize,
let alone express.
But if I'm asked about how's it going,
how are things, how are you doing, how's
life?
Yeah, you know, kind of tough.
I don't know.
No.
And then we're just not in that moment.
It's why are we struggling to express gratitude?
It's it's it's hard to fathom.
It's actually quite dumbfounding that I'm struggling to
be grateful.
But I'm at a loss of a loss,
I'm at a loss of words.
Or even more or even worse, I'm actually
complaining.
Right.
And a lot of times we're very, you
know, for lack of a better word, we're
very allergic.
Yeah, I'm I'll speak about myself.
I'm allergic even hearing that.
You don't know what's going on with me.
You don't know what I have to deal
with.
Right.
We really like push back.
We're very averse to even hearing the fact
that I have so much to be grateful
for.
What am I complaining about?
How am I even complaining?
But that's the reality.
And then further, the term was then utilized
within the Quran, within the sunnah.
That term that meant to cover something up
and then representing ingratitude is then used as
a term technically to represent disbelief.
And when somebody disbelieves in Allah, they are
covering up the ultimate truth because one of
the attributes of Allah is Al-Haqq.
Allah is the truth.
The ultimate truth, the only truth, because everything
that we know to be true is from
Allah.
We know the Quran is true, why?
Because it's Kalamullah, it's the speech of Allah.
We know the Prophet ﷺ is true.
Why?
Because he's a messenger of Allah.
We know Islam is the truth.
Why?
Because it's the deen of Allah.
So actually, Allah is the only truth, the
ultimate truth.
All truths go back to Allah.
And to cover that up is kufr.
And then obviously think about how the level
of ingratitude to deny Allah, to refuse to
believe in Allah.
So, inna allatheena kafaru, that those who disbelieved.
But then Allah says, wa maatu wahun kufaru.
And then they died in the state while
they were disbelievers.
They died in that state of disbelief.
And that in and of itself, again, highlights
what the previous ayah talked about, that as
long as there is a single breath left
in my body.
Then I have the opportunity to repent.
I have the opportunity to make good with
God.
I have the opportunity to reconcile with Allah.
I have that opportunity.
The Prophet ﷺ in the hadith says, ma
lam yughar ghar.
So long as that the soul has not
departed from the body.
I can repent.
But if the person, again, unrepentant, relentless, and
dies in that state of disbelief, then Allah
says, olaika alayhim.
Those people, specifically upon them.
La'natullah is the curse of Allah.
And here, in the previous verse, it was
la'anuhumullah.
It was in the active form, the present
tense form.
But it was still a verb.
Now it says it in the nominal form.
Now it's permanent.
Now the fate is sealed.
So long as there's a breath in the
body, we don't know how somebody's fate is.
The hadith of the Prophet ﷺ says, that
a person lived their whole life and their
actions were of a particular nature.
And then right before they die, fa yasbiku
alayhi al-kitab.
That basically the decree of Allah, the knowledge
of Allah was true, and that person repented
and reconciled with Allah right before they died.
And they are forgiven because of that.
But now that the person departed without faith,
without belief, without iman, now their fate is
sealed.
Olaika alayhim la'natullah.
Now it says it in the nominal form.
Now it's a seal.
They are branded with this.
This is permanent.
This is for all of eternity, as Allah
will tell us in the next ayah.
The curse of Allah is upon this person.
For all of eternity.
Wal malaikati And the angels are also cursing
this person.
Wal nasi ajma'een.
And all of humanity curses this person.
And when we talk about all of humanity
cursing that particular person, what does that mean?
What does that exactly refer to?
So, number one, obviously, as long as people
are reading the Quran and reading the book
of Allah subhanahu wa ta'ala, that it
continues to say, ala la'annatullahi alal kafireen
la'annatullahi alal zalimeen la'annatullahi alal fasiqeen
etc.
As long as they are reading these verses
that talk about their fate, they are essentially
reinforcing and reiterating that curse of Allah subhanahu
wa ta'ala that is upon them.
Furthermore, Allah subhanahu wa ta'ala actually tells
us in the Quran that when these people
are placed within, when these people are doomed
to the hellfire, Allah subhanahu wa ta'ala
says, thumma yawmal qiyamati yakfuru ba'dukum bi ba'din,
wa yala'anu ba'dukum ba'da.
That on the day of judgment, these people
will all disassociate and disown one another, wa
yala'anu ba'dukum ba'da.
And look at this, the inhabitants of *,
those who are doomed, they will curse actually
one another.
When it says all of humanity, it's not
just talking about the believers that read the
Quran, that submit to Allah, it's talking about
the inhabitants of *.
Those who are doomed will be cursing one
another.
arina allatheeni adallana minal jinni wal insina ja
'alhuma tahta aqadamina liyakuna minal asfaleen In hellfire,
they will actually say, O Allah, show us
the people that led us astray so that
we can place our feet on their necks,
we can crush them under our feet.
And we can humiliate them and debase them.
So even in the hellfire, they'll be actually
cursing one another, all of humanity.
And then Allah says, khalideena feeha that this
will be their fate for all of eternity.
Now there's a little linguistic nuance here.
Allah says, khalideena feeha they will exist therein,
they will exist in that for all of
eternity, exist in that, feeha.
What is that ha talking about?
So it actually can potentially go back to
two separate things.
It can go back to the hellfire, it
can be talking about the hellfire, they will
exist within the hellfire for all of eternity,
and we know that that's true, that's mentioned
many many places in the Quran.
But actually, very interestingly, the last thing that
was actually mentioned was la'natullah, the curse
of Allah.
They will exist within the curse of Allah.
They will be damned and doomed for all
of eternity.
May Allah protect us all.
la yukhaffafu And the punishment will not relent.
The punishment will not be lightened from them.
It will never be eased from them.
They will be given no like, room to
breathe.
Nothing.
And you know when we hear that, all
of this that we're talking about, I wanted
to talk about it here, it's very jarring.
Very overwhelming.
And for a moment, it's possible that the
thought kind of crosses our mind that isn't
that a bit much?
Isn't that a lot?
And that creates that confusion, that question for
a lot of people, that perplexes people.
Let's think about that.
Let's consider that.
No analogy fits perfectly.
No example, no logic will fit exactly perfectly.
Because nothing compares to Allah.
wa lillahi al-mathalu al-a'la For
Allah is the most exalted of examples.
So nothing will actually fit perfectly, but in
order to facilitate some level of understanding, I'd
like to give this example.
And I pardon me for the nature of
the example, but I feel like this will
maybe hit home.
If there's someone who's very nice and kind
and polite, very well-mannered, holds the door
open, please and thank you, yes ma'am,
no ma'am, yes sir, no sir, volunteers,
helps out, shares his food, all of the
above, checks all the boxes.
Generally speaking, the assessment is that's a good
guy.
He's a good dude.
That's the assessment.
And it makes sense.
It's fair.
Okay?
And then what comes to light that you
find out, and this is the part that's
a bit disturbing, he has an elderly frail
mother at home.
Very frail old little lady.
Right?
In that age where they are forgiven by
Allah.
And you find out he locks her in
a room, he puts her in the closet,
locks her in there all day long, doesn't
feed her, he beats her.
Terrible.
Is this a good guy now?
No, no, but we just said he's really
nice and polite.
He volunteers on the weekends, goes to the
soup kitchen.
There's all these great things.
I cannot convince you at this point that
this person is a good person.
You will not accept any argument that I
present to you.
Brother, that's one thing, man.
There's a hundred good things he does.
I don't care.
Yeah, but I don't care.
But think about it like that.
I don't care.
There's nothing I can say that will convince
you otherwise.
Because this is his mother.
There's no single human being that has more
of an ihsan upon us than our mother.
The Qur'an talks about it.
حَمَلَتُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَهْنًا عَلَى وَهْنٍ
مَنْ أَحَقُ بِحُسْنِ صُحْبَتِهِ قَالَ أُمَّكَ ثُمَّ مَنْ
قَالَ أُمَّكَ All the verses of the Qur
'an Allah says that she carried you upon
difficulty upon difficulty.
Tragedy upon tragedy.
Hardship upon hardship.
The Prophet ﷺ when he was asked who
is the most deserving of my good companionship,
good treatment, my ihsan.
حُسْنِ صُحْبَتِهِ My ihsan.
Your mother.
Then who?
Your mother.
And he has violated that relationship.
At this point everything else is dismissed.
I don't care.
He could have done ihsan to me and
I still won't care.
It's unforgivable to me.
Obviously it's forgivable if he repents and he
makes up for it.
But you understand what I mean.
If he doesn't fix that then nothing else
can redeem him.
That's how I feel.
And as much ihsan as our mother has
on us, it is not even a fraction
of the ihsan that Allah has upon us.
So somebody could check all the other boxes
in public, with the people in the world,
in the dunya all of it.
But if they violate the relationship with Allah
then why are we so quick to dismiss
him?
But he's a good person.
Is he?
Is he?
And so that's what we have to understand
here.
It's a lot.
I'm not saying it's easy.
I'm not signing up for this.
I'm begging and crying to be protected from
that fate.
But with that being said it's not genuine.
It is disingenuous on our part for us
to be like I don't know if he
deserves all that.
May Allah protect us all.
لا يخفف عنهم العذاب The other point I
wanted to make about this.
No تخفيف.
The word تخفيف means to make it easier.
تسيل تخفيف To make it easier, to make
it lighter.
You know why the usage of that word
is so fascinating?
Because Allah SWT elsewhere in the Qur'an
said what?
الآن خفف الله عنكم وعلم أن فيكم ضعفة
يريد الله أن يخفف عنكم Allah used that
word تخفيف other places in the Qur'an
about his rules and legislation and his expectations
upon us in this dunya.
He repeatedly used that word تخفيف to say
Allah I tend the obligation on you.
I'll make it easier on you.
You don't have to pray 50 times a
day.
You can pray 5 times a day.
Oh, you're traveling?
You can shorten your prayer.
According to one opinion, you're traveling?
You can even combine the prayer.
Oh, you hurt your knee?
You had knee surgery?
Pray in a chair.
You hurt your back?
Pray in the chair.
You had surgery?
You can't even sit up?
Pray laying down.
You can't find water?
Do تجمع It's freezing cold?
Do تجمع Water actually would harm your health?
Do تجمع He's making the burden lighter and
lighter and lighter.
More and more and more.
A woman just gave birth?
No worries.
You don't pray for the next 40 days.
Keeps on lightening the burden.
And look at so many examples.
The list goes on and on.
So Allah SWT is dealing with us in
this dunya was I'll keep on making your
burden lighter and lighter and lighter and lighter.
But then, if I still was so wretched
so defiant No, I will not believe.
I will not accept.
I will not comply.
Then, now Allah SWT is saying now no
more lightening your burden.
I lightened your burden so much.
You just didn't want to listen.
So now there's no more lightening So again,
when we hear none of the punishment will
be lightened upon that person from that person
makes you kind of again think about that
but then reflect think about how much Allah
has lightened our burden throughout our lives in
this world.
وَلَا هُمْ يُنذَرُونَ وَلَا هُمْ يُنذَرُونَ انذار انذار
means امحال to give some respite, to give
a bit of a break to give it
a bit of a pause Now they will
be given no more respite.
Now they will not be given any more
of a break or a pause.
It's heavy, I know.
Because in the life of this world again,
think about how much time, opportunity Allah gave
us.
Literally the hadith of the Prophet SAW We
have examples.
Maybe you've seen an example in your own
life.
Right?
But even if we go back to the
seerah of the Prophet SAW, that universal resource.
Right?
We see.
Khalid bin Walid رضي الله عنه May Allah
be pleased with him.
Fought against Islam and the Muslims and the
Prophet SAW for 20 years and then came
hat in hand humbled himself, lowered his head
forgive me لا إله إلا الله محمد رسول
الله Forgive him.
And he was forgiven.
So much opportunity was given.
But now that you threw that back you
just discarded it now no more opportunity will
be given.
But again and the Mufassirun I'll make this
particular point here because it's in the nature
of our deen رحمة للعالمين is from the
teachings of our deen part of the usool
of our deen إِنَّ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ
Allah's mercy encompasses everything.
But even when we talk about and read
ayats like this they're so heavy they're so,
for lack of a better word scary that
we still remind ourselves and invoke the Mufassirun
mentioned even here that if we're reading this
if we're reading this ayah if we're sitting
here and we're listening if we're participating in
this discussion that means we're still alive we
still have the opportunity we're still awake we're
still alert, the heart and the mind is
still open there's still opportunity and so the
Mufassirun here at the conclusion of this discussion
one of the Mufassirun has quoted this ayah
from surah al-zumar surah number 39 ayah
number 53 يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهُمْ
يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهُمْ that Allah
subhanahu wa ta'ala is saying, oh my
servants who have who have wronged themselves who
have stained their souls لا تَقْنَطُوا مِن رَحْمَةِ
الله do not despair from the mercy of
Allah if you're still alive if you're reading
this now, if you're hearing this now if
I'm still sitting here talking about it, looking
at it I still have an opportunity I'm
not there yet, I'm not that person yet
I can still repent right now, so that
I do not end up being that person
إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًۭا no matter what
I've done up until this point what has
transpired I can still repent I can still
seek the forgiveness of Allah إِنَّهُ هُوَ الْغَفُورُ
الرَّحِيمُ because indeed Allah is the all-forgiving
and the all-merciful I believe I mentioned
this previously or I mentioned it in one
of the classes but one of our very
esteemed teachers Shaykh Atiqur Rahman Shaheed رحمه الله
تعالى I used to accompany him to his
weekly تفسير درس lecture that he would give
it was usually attended by about 8-10
,000 people it was in Karachi in Pakistan
and he would go every Thursday evening to
deliver that lecture and I would accompany him
and at the conclusion of every single ders
he would always emphasize that before you leave
before you get up and walk away before
you take out your phone and you get
distracted very quickly, sincerely, in your heart between
you and Allah nobody else has to hear,
nobody else has to know repent to Allah
seek Allah's forgiveness O Allah, I repent, O
Allah, forgive me O Allah, I've messed up
but I'm gonna make things better so that
we don't end up being amongst this group
of people may Allah subhanahu wa ta'ala
forgive us all may Allah subhanahu wa ta
'ala accept our repentance may Allah subhanahu wa
ta'ala keep us with iman and may
Allah subhanahu wa ta'ala allow us to
leave this world with iman ameen ya rabbil
alameen Jazakumullah khairan Warahmatullahi wabarakatuh Assalamu alaikum