Abdul Nasir Jangda – Tafsir al-Quran – Class 4
AI: Summary ©
The history and legacy of the Kaaba of Mecca is discussed, including the loss of religion and the misogyny of people, criminal acts of Islam, and the importance of knowing the truth of the Prophet's teachings. The speakers emphasize the need for clear communication and avoiding confusion and misunderstandings in the community, as it can lead to better behavior and knowledge. The importance of avoiding confusion and misunderstandings in communication is emphasized, and the need for individuals to share knowledge and research to avoid harming people. The struggles of Islam during the past century, including the loss of a Prophet and the loss of life, are also discussed.
AI: Summary ©
بسم الله والحمد لله والصلاة والسلام على رسول
الله وعلى أهله وصحبه أجمعين Inshallah continuing with
our study of Tafsir al-Qur'an, the
meaning and the interpretation of the Qur'an
Inshallah, we're going to be studying Ayahs number
159 and 160 today inshallah As always we'll
begin with the recitation of the verses.
I'll share a Summarized translation of the verses
and from there inshallah, we'll go into the
more in-depth meaning and discussion of the
verses of the ayahs أعوذ بالله من الشيطان
الرجيم إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ
وَالْهُدَىٰ مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ
لِلْمُسْلِمَةِ فِي الْكِتَابِ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ
اللَّعِنُونَ إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ
أَتُوبُوا عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ In ayah number
159 Allah subhanahu wa ta'ala says that
indeed those people who conceal that which we
have revealed from the clear signs and the
guidance after we have explained it clearly to
the people within the scripture those people Allah
curses them and all of the creation curses
them except for those who repented and corrected
and clarified then those people Allah subhanahu wa
ta'ala says that he turns his forgiveness
towards them and then Allah says I indeed
am the acceptor of repentance and the most
merciful To understand the placement and the relevance
and the significance of these verses here in
ayah number 159 what we need to understand
is going back a number of verses a
significant portion at the very least about 40
verses back Allah subhanahu wa ta'ala talked
about the legacy and the way and the
tradition and the religion of Ibrahim alayhi salam
Allah subhanahu wa ta'ala talked about Allah
commanded Ibrahim alayhi salam to raise the foundations
of the Kaaba Allah subhanahu wa ta'ala
spoke about the succession and the continuity of
revelation and the succession of the prophets that
came throughout time culminating in the finality in
the seal of prophethood with Muhammadur Rasulullah Sallallahu
alayhi wa sallam Allah subhanahu wa ta'ala
speaks about the sanctity and the sacredness of
the Kaaba of Mecca al-Masjid al-Haram
and how Allah commanded the Muslims the believers
the followers of the Prophet sallallahu alayhi wa
sallam to pray in the direction of al
-Masjid al-Haram the Kaaba in Mecca the
Qibla Allah subhanahu wa ta'ala spoke about
preserving the practice and the ritual Commemorating the
sacrifices of Ibrahim alayhi salam and his family
by Circumambulating doing tawaf around the Kaaba and
walking between Safa and Marwah and After talking
about all of this Allah subhanahu wa ta
'ala here is saying that then how did
all of this get lost if this was
the this is the way in this tradition
of Ibrahim alayhi salam and In a succession
of prophets came there was a continuity of
revelation all the way to the Prophet sallallahu
alayhi wa sallam Speaking about all of this.
How did all of this get lost if
the Kaaba is the most sacred place on
earth and all of Humanity since the time
of Ibrahim alayhi salam has gone there and
worshipped Allah there.
Then how did that get lost?
Why is there such animosity and rancor?
Towards the Prophet sallallahu alayhi wa sallam and
the Muslims when they arrive in Al-Madinah
Al-Munawwara and the Prophet sallallahu alayhi wa
sallam by the command of Allah starts praying
towards the direction of Al-Masjid al-Haram
in Mecca Then why is that seen as
something so abhorrent and as treated as an
aberration?
And why is there such animosity and hatred
towards him for doing that?
Where did all of this go?
Why are the Ahlul Kitab, the Jews in
Madinah, the Christians in Arabia Why are they
acting as if this is all just such
an abnormality an aberration from the truth?
Well Allah subhana wa ta'ala here clarifies
because there is a criminal Act that has
occurred here And in fact, we're going to
understand this that the way Allah speaks about
it Allah says that this is maybe the
most criminal thing that has that humanity has
ever Committed and that is that they have
concealed the truth This was in the revelation
that Allah sent.
This was in the scriptures of the past.
They altered it يُحَرِّفُونَ الْكَلِمَ عَمَّ وَاضِعِهِ They
altered it.
They distorted it وَنَسُوا حَضًّا مِّمَّا ذُكِّرُوا بِهِ
And they omitted huge chunks of it, swaths
of it That they concealed the truth they
covered the truth they distorted the tradition that
was revealed by Allah that was practiced by
the prophets and the messengers sent by Allah
and so this criminal acts occurred here of
concealing hiding and distorting the truth and that
is what Allah subhana wa ta'ala speaks
about here and the سَبَبُ النُّزُول The circumstance
of the revelation according to the authentic narrations
also Highlights exactly this as well امام الطبري
رحمه الله تعالى Brings the narration from عبدالله
بن عباس رضي الله تعالى عنهما دَنْ مُعَاذُ
بِنْ جَبَلِ اِنْ سَعَدُ بِنُ مُعَاذِ اِنْ خَرَجُ
بِنُ زَيْدِ سَأَلُوا نَفَرًا مِّنَ الْيَهُودِ عَمَّا فِي
الْتَوْرَاتِ مِنْ ذِكْرِ نَبِيِّ صَلَى اللَّهُ عَلَيْهِ وَسَلَمُ
That these Ansari companions, these Muslims of Medina
Who had long-standing relationships with the Jewish
tribes in Medina They had grown up with
them They had traded and done business with
them They had alliances with them When they
accepted Islam, when they interacted with the Prophet
ﷺ They interacted with the Qur'an They
went to their, you know, these business partners
These neighbors, these friends that they had from
the Jewish community And they asked them about
the Prophet ﷺ And the prophecies about the
end of times And the finality of prophethood
And the Prophet at the end of times
They asked them فَكَتَمُوهُمْ اِيَّهُ And they basically
completely lied and distorted the truth فَأَنزَلَ اللَّهُ
هَذِي الْآيَةِ And Allah ﷻ revealed this ayah
To say إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلَنَا مِنَ
الْبَيِّنَاتِ That these people, they are concealing what
Allah had sent down And what Allah had
revealed And Allah ﷻ says إِنَّ الَّذِينَ يَكْتُمُونَ
مَا أَنزَلَنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ They are concealing
these clear signs They are concealing the guidance
from Allah مِن بَعْدِ مَا بَيَّنَّهُ لِلنَّاسِ فِي
الْكِتَبِ And Allah ﷻ says After we had
sent it down We had explained it very
clearly Not just in the Qur'an But
even in the scripture of the past Right
And there's very interesting points I mean too
many points to get into here But even
when the Qur'an talks about Musa ﷺ
And his contract with the old man The
father of the two girls that he had
assisted That some of the narrations mention It
was the Prophet Shu'ayb ﷺ Musa ﷺ
who was a prophet of Bani Israel مِنْ
أُولِي الْعَزْمِ مِنَ الرُّسُلِ He's a great messenger
and a prophet of the tradition of Bani
Israel When he has a contract with Shu
'ayb ﷺ It says ثَمَانِيَ حِجَجٍ It actually
when it talks about the contract Had the
terms of eight or ten years The term
that it uses is حِجَج Which is plural
of the word حَجَّ Which talks about a
year But it marks the calendar year By
commemorating the hajj By acknowledging the hajj And
hajj is performed at the Ka'bah This
was well known This was well established in
the tradition But they concealed this truth And
so that's when this verse was actually revealed
So there are three main topics That we're
going to touch on here In these two
verses, ayah number 159 and 160 The first
topic is What Allah mentions with the word
يَكْتُمُونَ مَا أَنزَلَا مِنَ الْبَيْغِنَاتِ وَالْهُدَىٰ They conceal
كِتْمَانُ الْعِلْمِ The first topic that we're going
to discuss is كِتْمَانُ الْعِلْمِ كِتْمَان means to
conceal To hide, to cover up To cover
up knowledge The knowledge of the truth The
signs of Allah الْبَيْغِنَاتِ Clear proofs and signs
and evidences from Allah الْهُدَىٰ Guidance from Allah
And the topic of كِتْمَانُ الْعِلْمِ Has actually
two parts to it Number one The first
type of كِتْمَان that it's speaking about Is
كِتْمَانُ الْعِلْمِ That occurred from the previous nations
The previous ummahs that came Right In this
particular example The Qur'an and Surah Al
-Baqarah particularly Is really making a pointed reference
To the Jews and the Christians The Ahlul
Kitab that came before And particularly their leadership
Right علماء اليهود والنصارى That their religious scholars
Their religious leadership Who had the scripture And
then they altered it And they changed it
And they omitted chunks of it To conceal
the truth of The prophethood of Muhammad ﷺ
And to conceal the truth of the Qur
'an The revelation revealed by Allah سُبْحَانَهُ وَ
تَعَالَى To the prophet ﷺ That this is
the first form of concealing And this is
something that Allah سُبْحَانَهُ وَ تَعَالَى Speaks about
other places within the Qur'an as well
Allah سُبْحَانَهُ وَ تَعَالَى Says in Surah Al
-Imran وَإِذْ أَخَذَ اللَّهُ مِثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ
لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ Allah says that Allah
took a promise A covenant, an oath From
the people of the book That you will
clearly explain to the people What was given
to you, what was revealed to you What
was sent to you And you shall not
conceal it That in another place in Surah
Al-Baqarah Allah سُبْحَانَهُ وَ تَعَالَى That will
be coming up on shortly Allah says إِنَّ
الَّذِينَ يَكْتُمُونَ مَا أَنزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ
بِهِ ثَمَنًا قَلِيلًا Now someone might be thinking
Why would somebody distort and conceal the truth
And Allah سُبْحَانَهُ وَ تَعَالَى says Because of
worldly motives Whether it's power Whether it's control
Whether it's wealth The amassing of wealth and
property But it's worldly motivations That those people
who conceal What Allah had revealed Within the
scripture originally Why do they do it يَشْتَرُونَ
بِهِ ثَمَنًا قَلِيلًا So that they can trade
in it In order to acquire some paltry
gains of this world Even if it's power
and control Right But it's just temporary things
of this world And so That's the first
form of concealing the truth That when it
occurs At this kind of organized manner Where
the nations and the religions of the past
Are basically altering and changing And corrupting the
scripture The religious teaching themselves In order to
be able to distort the truth And not
acknowledge and admit The truth of the Prophet
ﷺ And the revelation of the Qur'an
However, there's a second part To this particular
discussion of كتمان العلم And the second part
of that discussion Is that There is a
generality within the meaning عبدالله بن عباس رضي
الله تعالى عنهما He says that When we
reflect upon the Qur'an When we study
the book of Allah سبحانه وتعالى We should
be mindful of the fact that Even when
Allah speaks about The nations of the past
Allah speaks about the Ahlul Kitab Allah speaks
about the Mushrikun even Allah speaks about the
disbelievers Believers, Muslims Should not just gloss over
it But they should stop and reflect On
exactly what it is That Allah is condemning
there What is the characteristic?
What is the trait?
What is the behavior that is being Identified
as problematic?
And then they should reflect on themselves Whether
or not they demonstrate and manifest That same
behavior Those same characteristics At maybe a lighter
level A smaller scale But do they still
manifest those same traits And that same kind
of behavior Because if they do Then it
is also problematic And the worst case scenario
is If it is not checked and remedied
and corrected It will only get worse with
time And it will take them to that
same point That they're reading about within the
Qur'an And even if that's the worst
case scenario And at maybe a lesser level
It will still involve some of the consequences
And some of the punishment And the consequences
from Allah That might be at a lesser
level But still they will have to answer
For this to Allah subhanahu wa ta'ala
So that's exactly what the Mufassirun talk about
وَالْآيَةُ عَامَّةٌ فِي كُلِّ كَاتِمٍ وَمَكْتُومٍ It's applicable
to the believers as well About concealing knowledge
That is beneficial to the people That people
are in need of it So even the
believers And the ulama of the Muslim ummah
The ulama of Ummah Muhammadiyah The scholars of
the ummah of the Prophet ﷺ Or for
that matter any believer Who has knowledge that
is beneficial for humanity That people are in
need of And they are concealing it And
not sharing it And not distributing it And
even at the most common level of this
ummah Having knowledge of the truth of the
Qur'an And the truth of the Prophethood
of Muhammad ﷺ And the deen of Islam
That concealing that and withholding that knowledge And
not sharing it with maybe Potentially even non
-Muslims Who are inquisitive Who are curious Who
want to know about the truth And not
being willing to share it with them And
the Prophet ﷺ speaks about this In a
very powerful narration In which the Prophet ﷺ
he says من سئل عن علم يعلمه Someone
who is asked about Beneficial knowledge of the
deen And they know it They have possessed
that knowledge فكتمه But then they conceal it
They hold it to themselves They do not
share it They do not disclose it أُلْجِمَ
يَوْمَ الْقِيَامَةِ بِالْإِجَامِ مِنَ النَّارِ That that person
will be muzzled On the day of judgment
With a muzzle made from fire From the
fire of * May Allah protect us all
And again The same Right Someone might say
But why would anybody do that?
Why would any believer do it?
Think about the same kind of motivations Maybe
it's to kind of be able To hold
some superiority over someone else Maybe it's ego
Right That if I have this particular knowledge
And so I am the مرجع I am
the people I am the point of reference
For the people, for the community Now if
I'm sitting here And I'm distributing and sharing
my knowledge Then people are going to go
to somebody else And then all of a
sudden I lose my position I lose my
ability to be able to trade in this
Right For whatever it may be Power Influence
Position Money Resources Whatever it may be And
that's the That's the worst kind of corruption
Where the religion The deen of Allah That
which is guidance from Allah Beneficial for all
of humanity Becomes simply a trading chip for
people That's a very very dangerous level of
corruption That occurs And There are There's a
little bit of a Detail here It's a
bit more nuanced By the way I also
wanted to mention this Allah subhanahu wa ta
'ala talks about The significance and the importance
of Distributing this knowledge Where in surah Tawbah
Allah says فَلَوْ لَا نَفَرَ مِن كُلِّ فِرْقَةٍ
مِّنْهُمْ طَائِفًا لِيَتَفَقَّهُ فِي الدِّينِ وَلِيُنذِرُوا قَوْمَكُمْ إِذَا
رَجَعُوا إِلَيْهُمْ لَعَلَّهُمْ يَحْذَرُونَ That there's a very
powerful verse in surah Tawbah That talks about
a time of great crisis within the ummah
That when the enemy is at the gates
And when all hands on deck We need
everyone there Allah subhanahu wa ta'ala said
there still should remain A group of this
ummah that is dedicated To continue to seek
knowledge And to study and understand the religion
in its depth But then why?
Why should they be committed to that?
Because Allah says that whenever the crisis ends
And then the people come back to normal
life That they then have the ability To
then share and spread that knowledge They do
not covet it at that point They do
not hoard it They do not say no,
no, no, no I put in the work
into this I was studying this And you
will come to me And I will give
out as much as I think you need
So that I remain the focal point I
remain the point of reference Then they will
share that knowledge And they will give that
knowledge out They will do so eagerly Understanding
that this is their obligation Their responsibility And
it is not for them to hoard Now
there's one particular nuance point About when we
talk about giving knowledge And sharing knowledge And
I'll use kind of what we do here
At Qalam as an example of that For
example There might be some advanced level of
knowledge and study In year 5 we're studying
Sahih Bukhari In year 4 we're studying You
know Tafsir Baybawi In year 3 we're studying
You know Kalam and Aqeedah High level kind
of philosophical discussions Right But obviously There is
a barrier to entry You have to have
studied So much Arabic You have to completed
these texts You want to study Well you
can't do that Until you've done Until you've
done This level of Arabic requisite work You
want to do You can't do that Etc.
etc.
So there's these barriers to entry Is that
also So if somebody just walks in off
the street And says I want to study
Bukhari We're like I'm sorry You have to
complete this level of study Before you can
sit into the Bukhari class Well you're hoarding
knowledge You're concealing knowledge You're holding it back
from the people That's a legitimate question So
how do we exactly understand that Where we
have prerequisites To certain levels of knowledge Is
that also just I believe the term is
gatekeeping Right Is that gatekeeping Is that hoarding,
is that concealing Is that withholding knowledge You're
trying to hold the people down What are
you trying to hide Right you just want
to be elite You want to maintain your
position Where are the scholars You're the laity
Right So how do we exactly Understand that
dynamic in light of what we're Talking about
here So there is Some detail here and
some nuance there Abdullah bin Mas'ud The
great companion of the Prophet Sallallahu Alaihi Wasallam
who is Noted as being one of the
most knowledgeable Of that entire generation He says
that ما أنت بمحدث قوما حديثا لا تبلغه
عقولهم إلا كان لبعضهم فتنة That if you
Indulge people Into a level of study That
they are not Ready and prepared for You're
actually going to create Greater confusion in the
community And this is not You know calculus
Or engineering Where you're creating confusion in regards
To math Or science Or even medicine as
detrimental As that could be But you'll be
creating Confusion in regards to people's Deen and
people's religion وهذا خراب الدنيا والآخرة فساد الدنيا
والآخرة And this will not only harm them
in this world But this will harm them
in the hereafter The Prophet of Allah Sallallahu
Alaihi Wasallam said حديث الناس بما يفهمون That
talk to people At a level that they
can comprehend And understand Do you want people
To fall into this confusion Where they end
up denying and rejecting Allah And his Messenger
So for that particular reason There is an
understanding Of different levels Of study and knowledge
And that there is That there are certain
requisites and prerequisites That are necessary In another
statement It says لَا تَمْنَعُوا الْحِكْمَةَ أَهْلَهَا فَتَظْلِمُوهُمْ
When people are ready for a particular level
of knowledge And understanding Then do not deprive
them and deny them of that Because you
will be harming them You will be depriving
them وَلَا تَضْعُوهَا فِي غَيْرِ أَهْلِهَا فَتَظْلِمُوهَا And
do not Give A higher level of knowledge
to people When they are not ready for
it Because you will be harming the knowledge
You will be distorting the knowledge People will
take away The wrong understanding from it And
so There is this understanding that Having a
system Of knowledge and a system Of education
That is actually Not only okay But that
is necessary That is needed Otherwise you will
create chaos You will create chaos Right But
how do we reconcile Because there still exists
The very real risk That There could still
become an element Of that kind of gate
keeping that we are talking about Where okay
you are calling it a prerequisite You got
to fulfill the prerequisite But it seems like
nobody is able to ever Fulfill your prerequisites
No one is ever able to reach the
level That you are demanding Right So you
have created This notion that there is a
standard But it is an impossible standard Right
So how do we do that There needs
to be transparency About what that standard is
There needs to be clear communication About what
that is And anyone who is willing to
commit To that study And commit to taking
the steps necessary To get to that level
Then there needs to be not Any kind
of an obstruction to them Being able to
do that Right and that was demonstrated In
the time of the Prophet ﷺ That okay
we understand Abu Bakr al-Siddiq who comes
from Quraish Abu al-Khattab Comes from the
elite of Quraish Uthman ibn Affan Comes from
the elite of Quraish Ali ibn Abi Talib
From the family of the Prophet ﷺ But
alongside that You also had Abdullah ibn Mas
'ud Radiallahu anhu Who was the son Of
a poor woman Who was herding animals On
the outskirts of Mecca And became one of
the most illustrious companions Of the Prophet ﷺ
Where the Prophet ﷺ said That if all
of the seven heavens And seven earths was
weighed in one scale And one foot, one
leg Of Abdullah ibn Mas'ud was weighed
in the other scale It would outweigh the
whole universe Then Bilal ibn Rabah Bilal radiallahu
anhu Is also an example Where the Prophet
ﷺ said لَقَدْ سَمِعَتُ خَشْخَشَةَنَا عَلَيْكَ فِي الْجَنَّةِ
I heard your footsteps in Paradise Where Ammar
ibn Yasir Whose mother was a slave Whose
father was a refugee Became one of the
most illustrious companions Of the Prophet ﷺ مَرْحَبًا
بِالطَّيِّبِ الْمُطَيِّبِ Where the Prophet ﷺ Called him
beautiful So you had that example That it
was accessible for anyone Who was willing to
Commit to the process But so the topic
here is about Concealing Withholding Beneficial knowledge from
the people And the crime that that is
And that leads us into the second topic
Here in these verses And that is This
is maybe one of the most Severest condemnations
That Allah ﷻ mentions in the entire Qur
'an And Allah ﷻ says أُولَئِكَ يَلْعَنُهُمُ اللَّهُ
وَيَلْعَنُهُمُ اللَّعِنُونَ That Allah ﷻ says Those people
that conceal And withhold the truth from the
people Who are willing to even distort the
truth In order to withhold it from the
people Who are willing to lie to people
In order to keep the truth away from
them Then what happens to those people?
Allah ﷻ gives the most severest Like reprimand
about them أُولَئِكَ يَلْعَنُهُمُ اللَّهُ Allah ﷻ curses
them يَلْعَن Comes from the root word لَعْنَ
لَعْنَ ضِدُّ الرَّحْمَةُ It is the antonym And
the opposite of رَحْمَةُ If رَحْمَةُ is coming
closer to Allah لَعْنَ is being Completely disowned
And discarded by Allah ﷻ Being completely deprived
And devoid of the mercy of Allah ﷻ
Allah ﷻ curses them And what's interesting is
Allah ﷻ Did not even say لَعْنَهُمُ اللَّهُ
That Allah ﷻ has cursed them Allah ﷻ
says يَلْعَنُهُمُ اللَّهُ Allah ﷻ continuously curses them
Allah ﷻ keeps repelling them Further and further
and further And further away from His mercy
His benevolence, His forgiveness And they're deprived of
it in this dunya And they will continue
to be deprived of it On the day
of judgment And will be eternally deprived of
it In the life of the hereafter May
Allah ﷻ protect us all And then Allah
ﷻ says وَيَلْعَنُهُمُ اللَّعْنُونَ And any creature Any
creation that is capable Of cursing them also
curses them Continuously Now You can see and
hear the eloquence there You see the repetition
of the wording That any creature that can
curse them Curses them But what does that
exactly mean Al-Baraa ibn Aazib ﷺ In
a hadith of Abu Dawood al-Nasa'i
Al-Baraa ibn Aazib A young companion of
the Prophet ﷺ Says كُنَّ مَعَ النَّبِي ﷺ
فِي جَنَازَةٍ We were with the Prophet ﷺ
And there was a funeral going on And
the Prophet ﷺ said إِنَّ الْكَافِرَ يُضْرَبُوا دَرْبَةً
فِي بَيْنَ عَيْنَهِ That when this person Who
disbelieved in Allah And rejected the truth When
this person dies This person is struck between
their eyes And their forehead فَيَسْمَعُ كُلُّ دَابَةٍ
غَيْرَ الثَّقَلَيْنِ Aside from the human and the
jinn All the rest of the creation of
Allah Hear this strike فَتَلْعَنُهُ كُلُّ دَابَةٍ سَمِعَتْ
سَوْتَهُ And this person's soul Screams And every
other creation Other than the human being and
the jinn That hears the scream of that
person Curses that person And then he recited
the verse فَذَلِكَ قُولُوا اللَّهِ جَعَالَىٰ That is
what Allah is saying أُولَئِكَ يَلَعَنُهُمُ اللَّهُ وَيَلَعَنُهُمُ
اللَّاعِنُونَ Meaning all the creation of Allah Curses
that person May Allah protect us عَطَابِنَا بِرَبَح
One of the great تَابِعون Students of the
Sahaba كلُّ دَابَةٍ وَالجِنُ وَالإِنسُ Every creation Even
the jinn and the ins Cursed that person
مُجَاهِد رحمه الله Another student of the Sahaba
إِذَا أَجْدَبَتِ الْأَرْضُ قَالَتِ الْبَهَائِمُ When difficult circumstances
come upon the earth Then the creatures on
this earth هَذَا مِنْ أَجْلِ عُسَاتِ بَنِ آدَم
They say this is because of the sins
Of these human beings لَعَنَ اللَّهُ عُسَاتَ بَنِ
آدَم May Allah curse These sinful creatures مُجَاهِدٍ
عِكْرِ مَا سَيْهُمُ الْحَشَرَاتُ وَالْبَهَائِمُ يُصِيبُهُمُ الْجَدَبُ بِذُنُوبِ
عُلَمَاءِ السُّوءِ الْكَاتِمِينَ فَيَلْعَنُونَهُمْ That all the creation
All the creatures on the earth All the
animals, even the insects حَشَرَات When they are
stricken With difficult circumstances on the earth They
say this is because Of the evil human
beings Particularly The evil scholars, the evil leaders
Who conceal and hide The truth from the
people And then they curse them So that's
what Allah ﷻ is saying That's what it
means That anything, any creation of Allah That
is capable Of cursing them, also curses them
And Why Is such a severe punishment In
such severe consequences Being mentioned for this particular
crime There are so many evil crimes Think
about murderers Right Think about all the other
kinds of sins That people commit Why is
this severe punishment being mentioned For this crime
وَحِكْمَةُ هَذَا الْجَزَاءُ Why this Because They are
withholding from people The means to their salvation
The murderer The drunkard The thief The criminal
Everything bad That every bad person Is doing,
what is the remedy For their bad, it's
here It's in the book of Allah This
guidance Can fix all the problems of humanity
So when someone conceals this They are actually
The worst criminal on earth Because they've Deprived
humanity What could actually cure humanity They've Deprived
the entire World From that which could fix
all the problems Of the world So there
is no greater criminal than that person And
that's why Allah subhanahu wa ta'ala mentions
The most severest punishment Now the third point
In our discussion here tonight From these ayahs
159 and 160 Is Is there any hope
If somebody has committed this Terrible crime Allah
subhanahu wa ta'ala says Even after all
this The doors of Allah's mercy Are not
closed The doors of Allah's mercy are still
open Allah says إِلَّا الَّذِينَ تَابُوا Except for
Those who repent وَالتَّوْبَةُ أَلْغُجُعُ Tauba Tauba means
to turn back الرجوع إلى الطريق To come
back to the path To make a U
-turn To come back to Allah subhanahu wa
ta'ala So the doors of Tauba Are
still open But Allah subhanahu wa ta'ala
says It's not done And that's where this
is a discussion We know Tauba We understand
You repent You recognize But it's not just
that When somebody, the more egregious Of a
sin someone has committed The greater crime someone
has committed The more culpability, the more responsibility
There is in the correction So Allah subhanahu
wa ta'ala says That's not it I
messed up, my bad Okay, that's fine That's
step number one But there's more Allah says
They have to fix things They have to
fix themselves And they have to actually change
How they live their lives How they conduct
themselves What they are doing With their lives
We're still not done Because If someone's sin
Was localized If someone's sin Was restricted Was
لازم Someone's sin Was limited to them Then
okay, they did Tauba They understood They acknowledged,
they accepted What they did was wrong Good
Number two Then they corrected Their behavior They
corrected what they were doing wrong They stopped
it They fixed it They changed course They
replaced, they substituted Etc, etc Alright But what
about if the evil of someone Was what
we call متعدي It was transitive It affected
other people It was not localized to them
It involved other people It affected others Right,
in this case They've been lying About revelation
They've been lying about Quran They've been lying
about the Prophet ﷺ They've been distorting the
deen Concealing Withholding knowledge Lying to people about
the truth So now They have to actually
go out there And correct the damage that
they had done To the best of their
ability Someone might say Well what if it's
out of their hands They at least have
to make the effort Right They have to
spend the rest of their lives Trying to
fix it And the good news is That
act of fixing it Is actually good Meaning
it is an act of goodness So if
they spend the rest of their life Trying
to correct the misconceptions They spend the rest
of their life Trying to repair the misinformation
Trying to repair the damage that they've done
All of their efforts All of their time
All of their resources that they're investing Into
fixing what they broke Is actually counted as
a good deed for them That's the mercy
of Allah But it doesn't change the fact
that they have to die trying They have
to make that effort And that's sincerity And
it probably sounds very overwhelming right now Like
man That sounds like a huge burden to
bear That's part of why There is such
a sense of Urgency about Tawbah Stop the
damage sooner rather than later Right Because then
there will be less work to do Number
two There's a blessing in this There's a
silver lining There's a blessing in disguise That
one of the greatest trials and tribulations One
of the greatest Sources of frustration for people
Is when they feel like they don't have
a mission They don't have a purpose They
don't have a mission This person's been given
a mission This person's been given a mission
There's a very fascinating Story from the life
And shortly thereafter From the life of the
Prophet ﷺ And shortly after That really captures
You know The essence of this Al-Wahshi
Ibn Harb R.A. Was a man Who
had Who dealt The death blow To the
uncle Of the Prophet ﷺ The milk brother
of the Prophet ﷺ One of the closest
And nearest and dearest people in the world
To the Prophet ﷺ Was like his big
brother growing up Asadullahi wa Asadur Rasulihi The
Lion of Allah And the Lion of the
Messenger of Allah Hamza R.A. He assassinated
him He dealt the death blow To Hamza
R.A. And Sometime later He accepted Islam
And he repented But he said that I
felt like I had to Make up for
that mistake Even though the Prophet ﷺ said
Inna al-Islama yahdimu ma kana qablahu Inna
al-Islama yajjubu ma kana qablahu Inna al
-Islama yajjubu ma kana qablahu Islam eradicates, uproots,
wipes out Everything that happened before it But
look Allah gave him a blessing A lot
of times when people talk about this story
They're kind of like oh but why did
he feel that way And Allah gave him
a mission If you've ever felt like I
don't know what I'm doing with my life
Then you know how frustrating that is How
demoralizing that feeling is Like I don't know
what I'm supposed to be doing I don't
have a mission, I don't have a cause
Why has he had a mission?
He said I have to make up for
that And subhanAllah The dagger that he used
To kill Hamza R.A. He saved that
dagger And he carried it on him After
that point Until After the passing of the
Prophet ﷺ When The battle took place Against
The forces of This very vile Evil person
Who falsely claimed to be a prophet Musaylimah
al-Kadhab The liar A battle took place
between The Muslims and the forces of Musaylimah
And Wahshi R.A. said This is my
chance قَتَلْتُ أَفْضَلَ النَّاسِ فَعَلَيَّ أَنْ أَقْتُلَ أَشَرَّ
النَّاسِ I had the Misfortune of taking the
life of one of the best Of the
people I have to make up for that
By ridding the earth of one of the
most Vile creatures that has ever walked this
earth And he was able To Kill in
the battlefield Musaylimah himself And after doing that
It's as if he breathed a sigh of
relief And actually There's a narration in Bukhari
that talks about it as well Where he
moved out To the middle of nowhere Had
a small little farm And then spent the
rest of his years Just living there peacefully
Worshipping Allah And so The third point Allah
says here is A part of the repentance
And the course correction for this person is
Repent, understand and acknowledge Admit what you did
was wrong Number two is change your own
life وَبَيَّنُوا And now go out there and
try to repair And fix the damage that
you had done At least try Allah will
aid you And Allah says فَأُولَٰئِكَ أَتُوبُوا عَلَيْهِمْ
Allah says I will completely Totally wipe their
slate clean Because Allah SWT says وَأَنَا التَّوَابُ
الرَّحِيمِ Allah says I and only I Am
the one who accepts the repentance Of his
servants And I am extremely Constantly merciful Benevolent,
compassionate With my servants There is a very
Fascinating narration That Talks about the fact That
A crime of this Magnitude Was not forgiven
In the nations of the past وقد ورد
أن الأمم السابقة لم تكن التوبة تقبل من
مثل هؤلاء That People who had Distorted and
lied about the religion Corrupted the religion For
the people There was no tawba for them
They were doomed They were condemned To the
worst fate That was it Their fate was
sealed But لَكِنَّ هَذَا مِن شَرِيَعَةِ نَبِيِّ التَّوبَةِ
وَنَبِيِّ الرَّحْمَةِ صلى الله وسلم And that's why
One of the monikers Of the Prophet ﷺ
Is نبي التوبة ونبي الرحمة One of the
titles Bestowed upon the Prophet ﷺ Is that
he is the prophet Of repentance He is
the prophet of mercy That for his ummah
For his ummah Allah ﷻ gave This gift
That even this crime Which is the worst
crime Anyone could have committed Where somebody was
being just Buried under the curse from Allah
That a person Could claw their way And
dig their way out of that And they
could achieve tawba and repentance And we once
again Have the examples Khalid bin Walid Amr
bin al-'As Abu Sufyan Sufyan bin Umayyah Hind
bin Utbah The list goes on and on
Of all these people That had denigrated That
had attacked And slandered even The Prophet ﷺ
And had they remained in that state As
people like Abu Jahl did As people like
Abu Lahab did They would have been condemned
To the worst fate But when they realized
The error of their ways And they accepted
and admitted What they did was wrong And
then they fixed themselves And then they went
out there Ikrimah, the son of Abu Jahl
Who fought in multiple battles Against the Prophet
ﷺ And the Muslims He recognized what he
did was wrong He repented He changed his
life And then he went out there Trying
to fix the damage that he had done
So much so people don't realize Ikrimah, the
son of Abu Jahl Who fought against the
Muslims Ikrimah himself, by the side of his
father And even after his father was killed
Continued to fight against the Muslims How did
Ikrimah die?
He died as a shaheed In the battlefield,
fighting on behalf of Allah Fighting on behalf
of Islam Fighting fi sabeelillah He died as
a shaheed He is a martyr He spent
the rest of his life Fixing things Repairing
the damage Spreading the word Defending the truth
Because I fought against the truth Now I
will defend the truth And he died in
the way of Allah May Allah be pleased
with him And this is And we end
And conclude on this That this is The
beauty of our deen And this is You
know the hope That the Qur'an inspires
That even when Allah mentions the worst kind
of crime And the worst type Of punishment
Allah still always provides us With that hope
That light That you're not doomed That you
don't need To just lie down And just
resign yourself To this evil And this talked
about the worst absolute crime Somebody lying about
the Qur'an And the Prophet ﷺ and
about Allah and the deen We should all
reflect on ourselves That That's terrible Not to
minimize our sins But no matter how grave
and evil And terrible the sins that we
Have committed are They're not at this level
And if Allah ﷻ is promising repentance And
forgiveness and mercy Even for someone who's done
this Then why are we so hopeless Why
are we not Jumping forward And saying I'm
going to start fixing everything Not from Even
today But from right now That's why one
of our Senior teachers Whenever he would Particularly
you know Speak about The meaning of the
Qur'an The tafsir of the Qur'an
He would always encourage us And encourage you
know The congregation To say that before you
leave here Before you get up from that
place Make tawbah to Allah Repent to Allah
Ask Allah for forgiveness And make this firm
sincere Intention in your heart To start fixing
things From that very second From now Not
in the future tense but in the present
tense And fixing things right now May Allah
ﷻ Grant us the ability to practice Everything
we've said and heard We had a dua
for request We had a request for dua
Excuse me Brother Muhammad Anis Passed away in
India today And so His friends Or loved
ones are asking us To make dua for
him May Allah ﷻ Forgive all of his
sins May Allah ﷻ forgive
him
May Allah ﷻ have mercy upon him May
Allah ﷻ expand his grave as far as
the eye can see May Allah ﷻ enlighten
his grave Make it a garden from the
gardens of paradise May Allah ﷻ raise him
With the prophets and the righteous And the
martyrs and the pious on the day of
judgment May Allah ﷻ grant him And reunite
him with his loved ones And his friends
and his family Ameen Thank you Everyone for
coming As-salamu alaykum