Ahsan Hanif – Quran Tafseer – Page 11 – Understanding the Power of Allah

Ahsan Hanif
AI: Summary © The transcript discusses the history and implementation of Islam's legislation, including the use of the heart as a part of the culture of Islam and the importance of submitting to guidance and laws. The heart is the only area affected by the heart, and the heart is the only area affected by the heart. The heart is the only area affected by the heart, and the speaker warns of the potential danger of false teaching and the importance of the heart in achieving spiritual goals. The transcript also provides examples of words and actions used in Islam, including the holy eye and the heart.
AI: Transcript ©
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cinema Alikum warahmatu Allahi wa barakato Smilla Rahmanir Rahim Al hamdu Lillahi Rabbil Alameen wa Kleber to the multiple in one or the other in the other Lonnie mean, why should you Allah Allahu Allahu Allah Sharika who Illa who are well you know, what are you doing? Why should you attend the Vienna Muhammad Abdul Hora sudo Mustafa Amin Allahumma salli wa salam Mubarak and Abdi Cora sadaqa Muhammad wa ala alihi wa sahbihi green, and my bad Welcome to another episode of How to see your page by page in which inshallah Tada we're going to take a page at a time of the Quran the book of Allah azza wa jal and make it Tafseer. Today, inshallah Tada we are on page number 11 of the first

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jaws in Surah Al Baqarah. And we were speaking in the last episode, and in fact, we've we've actually started some of page 11 Because it was connected to the previous page on the story that we had begun speaking about, and that is the story after which the surah is linked. The story of the people of the cow and Bukhara

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and that is a story that took place in the time of Musa Hadi Salatu was Salam, Allah azza wa jal, we will recap that story briefly, but will do so in light of the first verse that we're going to take today. And page number 11 begins with verse number 17. In the previous episode, we already spoke about verses 1771 Because it was connected with the part of the story that we began so sometimes even though this is intercede page by page, we may do slightly less or more than a page just to keep the verses of the Quran in context and so it's easy inshallah to Allah for us to make difficile otherwise, they may you know, become difficult to follow and it may become slightly disjointed. So

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in verse number 72, where we begin today Allah subhanaw taala says Urmila humans shaytani R Rajim or even pertaining to nevsun Fodera tongue V, wala homology Merkin, tongue tech Timon, then when you meanings Oh children of Israel in urban Israel, when you killed someone or some of you killed someone and started to blame one another, although Allah azza wa jal was to bring about that which you had concealed to light. Allah subhanaw taala in this verse almost is telling us the beginning of the story that we'd already started to mention. So as we said before Alonso do the same remember when you killed someone, when amongst you there was murder that was committed, as we mentioned, in

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our previous episode, Allah azza wa jal tells us the story because there was a man from Belize slide that was murdered, killed, and the people wanted to realize or find his mantra. So when they came to the Prophet Mousavi, salatu salam, the Prophet moosari salatu salam gave them a number of instructions, or gave them a single instruction in terms of how to find the murderer, and that was that you should sacrifice slaughter a car, rather than accepting that instruction for musante salatu salam, and obeying the command of Allah azza wa jal, they chose instead, to be argumentative, to make excessive questioning, to ask about the type of cow and the color of the cow and the

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description of the cow to an extent that those cows are any cow which may have suffice because when Allah says, sacrifice a cow, just as we're told, for example, in breed, or when you make Hajj that you have to sort of sacrifice an animal, you're going to sacrifice the sheep sacrifice, go and make sacrifice, you're told that this is the minimum age that that cheap cow or camel has to be in order for exactly the sacrifice to be correct. Once that is done, and some general principles, you know, make sure it's not overly injured or that it's disabled or whatever. As those restrictions are met, then you may go and sacrifice any cow, any camera, any color, there is no problem in doing so. These

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people are told go and sacrifice a cow. Rather than choosing the potential hundreds or even 1000s of cows that may have been available. They start to ask questions, what type of cow? So the age is restricted? What color of the cow so the color is restricted? We still don't understand the kind of cow you want. So Allah azza wa jal tells them the physical description and the type of work that he must not have done before. So now from all of the cows, it is restricted to a single one.

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The question that is, poses itself here is an inverse symmetry to Allah is the origin is telling us the reason behind the story. But the reason behind the story comes towards the end of the story rather than the beginning. So it would have made more sense usually logically, the way that you tell a story is you tell the cause of the story, the reason and then what took place in terms of the investigation, someone died. And this is the investigation process, and this is the end that's how it usually works, right? That's how a story would logically be told or generally be told. Allah subhanaw taala does

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into Sofia. What Allah azza wa jal does, is he mentioned the investigation part first, which is the command of sacrificing the cow and that whole discourse that takes place. And then after that's concluded, and Allah tells us that they started the cow, he tells us the reason why or evil Patel to Nelson Fodera to via and remember, when you when you killed someone and you started to cast blame upon one another. So the question is why, why delay the cause?

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And then delay the cause, after the whole discourse of how and what took place in terms of finding the murderer? And the answer is simple, and that is because this is one of the main purposes of this particular story. In fact, it is one of the main purposes of the whole Surah that is why the surah is named after it. And that is that from the whole, the core attributes of the believer, one of the foundations of Eman is to submit to Allah immediately to submit to the Prophet sallallahu alayhi wa sallam, then the Prophet told his son, Allah, Allah, Allah will send him in the Hadith, none of you truly believes until he loves me more than he loves his parents and his children and all of the

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people. What does that hadith mean? When you love someone to that level, that you submit to them, that you obey them, that you follow them in terms of the guidance that they have for you, that is the love that we should have for the Prophet sallallahu alayhi wasallam and the love that we should have first and foremost for our Lord and Creator, Allah subhanaw taala that when Allah gives a command in the Quran, pray or give Zakah or fast or perform Hajj or be good to your parents or be merciful to the young or be good to your neighbors and hospitable to the guests. Don't oppress, don't hurt people don't take their property unlawfully and so on and so forth. All of these commands

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that we have within our religion, you immediately submit to them wholeheartedly. That is Iman is not imagine that you go and you start to debate the Quran or try to debate the Sunnah of the Prophet sallallahu alayhi wa sallam, and once you have finished and exhausted all lines of inquiry, then you actually submit maybe unwillingly or begrudgingly. Allah subhanaw taala says here, that these people killed someone started to blame one another. And Allah azza wa jal brought out that which they tried to conceal meaning the murderer is trying to be concealed by the murderer, Allah azza wa jal will make it known who it is that committed that murder. But there was a law and a process and a method

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that has to be followed. That method is what Allah subhanaw taala tells the believers to submit to, he tells the believers that they must submit to this method that Allah azza wa jal pieces, this is why we have the Sharia, we have these rules. We have these restrictions, we have these rules that Allah azza wa jal has placed for us in the Quran, and that the Prophet sallallahu alayhi wa sallam gave to us in his sunnah. That is the method that you must follow. If you're unwilling to follow that, then that is a sign of weakness of Eman and is a sign of a lack of submission to Allah subhana wa Tada in verse number 73. Allah azza wa jal concludes the story and he says, The ONUG reboot will

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be better we can eradicate your motor when you re come to heal under come tap in one. We said strike the body with a part of the car. Allah azza wa jal says why why do they have to slaughter the cow? Why did Allah azza wa jal instruct them at the time of this murder that had been committed that the way that they would ascertain the murderer and his identity is to sacrifice the cow? Allah azza wa jal says because after the sacrifice, they were told to take a part of the cow, and the scholars have to see differ as to exactly which part of the character it is said that it was a leg or a shoulder and so on. But either way, that's not important. The important thing is that it is a part

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of the car and this is also an important principle in the Quran, that is sometimes nice to know, we are sometimes eager to know the details of okay, what type of cow or what where were these people living on land? And and what was the, you know, what was the type of Oh, the part of the code that was used and so on. But Allah Azza doesn't go into such specifics, usually speaking, unless there is a principal and reason to do so. When Allah azza wa jal makes things generic, it is because the detail isn't important. It won't increase you in anything doesn't give you any added sense of of information in the sense that increases your Eman or he brings you closer to Allah azza wa jal

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through a principle rather the principle has been mentioned here. And that is that the reason why they were told to sacrifice a cow is to take a part of the cow and strike or place it upon the dead man's body. And when they will do so, Allah azza wa jal will bring that man back to life for a short period of time, through which you would be able to identify his mother, and then he would pass away once again. And that is from the miracle that Allah azza wa jal gives to His prophets and messengers. Ali hemos salatu salam and that is what Allah azza wa jal says, Kedah dika up leveled Moto, Thus does Allah bring the dead to life and this does he show his signs so that you may

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understand for those people it was a sight. For those people it is a sign of a loss

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Our of Allah subhanaw taala has the ability to bring the dead back to life. But this was the reasoning behind it. There is always, therefore, a hikma and a wisdom behind all of the legislation of Allah subhanaw taala. However, as Muslims, we have to have enough humility and humbleness to understand and recognize and acknowledge that sometimes we may not understand and know what that wisdom is. So when people say how can women have to cover up all the time? How can men have to have a beard? How can men have been given certain certain central responsibilities over and above women? How can the Muslim law says you can cut off the hand of the female and all of these things that we

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have? Sometimes we know the wisdom and sometimes we can articulate and understand it. Sometimes we may guess at the wisdom, we may say, according to our best understanding, this seems to be the case and Allah knows best. And other times we simply do not know. We don't know I gave the example previously of the statement of Ali Radi Allahu Allah when he said that if you were to use our intellect, then when it came to wiping over the socks in Waldo, we will wipe below the sock beneath underneath the sock rather than above it. But Allah azza wa jal commanded us to wipe of the sock the profits on Allah while he was selling them showed us that's what we have to do. Why we don't

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necessarily know. But it is enough for us to submit because that is part of the Eman and the belief that we have in Allah azza wa jal, and in the messenger of allah sallallahu alayhi wa sallam it is that Eman when you have it in the heart. That is so beautiful and so amazing that when you hear a verse of the Quran, or you hear a command of the Prophet sallallahu alayhi wa sallam, as the Companions used to be, you submit wholeheartedly, even if it doesn't make sense to me, even if my heart wants to reject it, even if my desires go against it, I will submit to what Allah says and what the Prophet said is on Allahu Allah, He will send him if you look at the example of the likes

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of Abu Bakr and Omar Abdullah one, what made them so great amongst all of the other companions, what gave them the extra station, and virtue and status in Islam? It was this element that they were people who when they heard the verse of Allah being recited, they would stop. They wouldn't argue they wouldn't say that doesn't apply to me. They wouldn't say yes, but even if it doesn't apply to them, the fact that Allah says something and someone is recited to them the words of Allah, they would have enough humbleness in their heart in a fear of Allah in the heart, enough Eman and love for Allah azza wa jal in their heart that they would stop. And that's why the companions for example

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is to say concerning grammar, or the Allah one Kana we're often in the Kitab Eli Tada. He was someone who stopped at the verses of Allah azza wa jal, if he heard a verse, he would just stop and he wouldn't say anything else. He said, I'm one of the Allah Who, I'm one example said to the people of his time when he was the Khalifa, that when it comes to giving the diary in marriage, the diary don't give so much money. Don't give so many so much money to to people in diary because when you do that, then people stopped to compete, you gave 10,000 So I have to give 15 You gave 15, article 20. And all of a sudden, you're pricing people out of marriage, or you're making them in a heavy level

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of debt in order to get married. So a woman stood up and she said, Oh, a mutual meaning only drove the Muslims. How can you limit the diary of a woman when Allah subhanaw taala says that even if you want to give one of them into a mountains like of wealth, in that way, you're not allowed to take anything back from Allah said you can give up and so the remodel the Allah one stopped, because Allah azza wa jal said that, who is he to restrict something when Allah azza wa jal has made it open? Even though what the Allah who is saying is correct in its own way. And as good practice amongst people getting married, it is better for them up to demand such types of what it is

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permissible, yes. But is it better? Is that a greater benefit for society and for people's families, and even the married couple that they don't go into their marriage in such a set of debt? Of course, but you can't restrict the religion of Allah azza wa jal, if someone decides that's what they want. That's their position that's up to them. It's their choice. And it's for the groom to accept or to reject that. And so this is the way the companions were, when it came to the book of Allah azza wa jal, that all comes from the state of the heart. And that is why in verse 74, Allah subhanaw taala, will give us this amazing, beautiful verse that shows to us the importance of the heart being

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humbled of a man entering into the heart, and the heart being the core part of the body. That has to have that Eman embedded within it, so that the rest of the body can then conform the mind, the limbs, the tongue, all of it conforms to what is deeply entrenched within the heart. The stronger that Eman And Hashem Allah azza wa jal, that fear of Allah is in the heart Love of Allah is in the heart, the way to the rest of the body is in conforming and the weaker, the more fragile that the Eman is in the heart, then the harder and more difficult it is for a person to do so. Allah subhanaw taala therefore gives the example of the heart and he says from opposite colo Bouken me Medina de

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Kapha here calorie Jayati Oh

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Should do coursework even after that your hearts became as hard as rocks or even harder.

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Allah azza wa jal is saying that those people who rejected Allah's commands the story of the people of the cow and what they were doing and so on, it's because their hearts were harder than rocks, like rocks, Allah says, oh, I should do Kasia, or even harder than rocks. Why harder than rocks while they like rocks, because when you see a rock and a boulder, you don't expect necessarily anything soft from it. It's not the image of something which is soft or comfortable, or something which you would use to associate with humbleness or, or a type of humility. But Allah azza wa jal says that even amongst the rocks there are those that have humility and fear of Allah subhanaw

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taala. So your hearts when you reject Allah's religion, when you disobey Allah's commands, when you pay no mind to Allah instructions, the instructions of His Prophet sallallahu alayhi wa sallam, in reality, your heart has become harder than those rocks and in those stones, because Allah azza wa jal goes on and to say, we're in MNL Ijarah dilemma yet, gentlemen, hold on. Because indeed, from the rocks, there are those which screams spring out from on the rocks that you can get water from, that streams come from, that springs emerge from isn't the water that you find within the mountains. So even despite the the strength and the formidable nature of those rocks and stones of the

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mountains, you will still find water trickling down, meaning that the person who, even if they by nature, because some people by nature are very strong or rough and tough. It's just their nature the way that they are. But when it comes to their heart, they're humble. When it comes to the religion of Allah azza wa jal in the commands of Allah subhana wa Tada. If you were going to take the example of that noble companion armor, Radi Allahu, and if you were to say the name of armor to most people, the image that comes to your mind from his description from the stories that you've heard, is that he's a man of courage, of strength of power, people that other people would would kind of fear and

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slightly be aware of where we have because of his strength and his power and his courage, Radi Allahu Allahu Allah. But despite that, was he someone who was arrogant of heart? Was he someone who, whose heart was humble? Would didn't fear Allah azza wa jal, you will find if you read the biography of Rama, Radi Allahu, and how many instances of our crying I remember being humbled of Ramana stopping at the verses of Allah subhanaw taala and not being gentle with the people because he knows that this is part of what Allah azza wa jal has commanded upon him, whether he's the Khalifa, or whether it is before the time that he was Khalifa and he was from amongst the companions of the

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Prophet sallallahu alayhi wa sallam.

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So even those who may have the external appearance of being hard and tough and rough, in their hearts, they can still be humble, and they can because people have different natures, Allah azza wa jal isn't saying you necessarily have to change your personality and your nature, so long as your character is good and you don't do anything haram. Some people naturally are like that. Some people naturally are people who are, you know, the way that the speaker the way that they behave? They're kind of harsh and they're rough and tough. There are prophets who will given that nature like musante salatu salam was known to have something of a tough nature or Marathi Allah or and likewise

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from amongst the Companions, you don't find Allah azza wa jal saying that Musa Islam is any less, or the Prophet said, I'm thinking about Ahmadi Allah who aren't and is any less because of the nature that he has, so long as they conform to the commands of Allah azza wa jal. The exterior may be like that. But the interior the heart is soft. The heart is humble. The heart is one that feels unloved Allah azza wa jal, Allah subhanaw taala says we're in minha lemma your Shaco for Yahoo. jahmene Halima, and from those rocks are those which water comes out of when they are split open, like in the story that we mentioned in the previous episode of Musashi salatu salam, when Bani Israel even

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want to drink, he struck his staff upon the rock, and they came from a 12 springs that gushed forth that shows to us that even from the rocks, there are those that are trickle of water coming from come to come out from and there are those that hold streams and rivers gush forth from and so Allah azza wa jal says that even the hardest of rocks, they have a level of of softness within them from the Punisher from from the fear of Allah subhanaw taala and Allah azza wa jal gives a third example. We're in nemenhah Lemma habito, min, Hershey, Atilla and others which fall down collapse in awe and reverence of Allah subhanaw taala doesn't Allah azza wa jal give us the example of the mountain that

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is also found in the story of the story of musante salatu salam, when he revealed Allah azza wa jal revealed himself or a part of himself to that mountain, for a matter of boohoo Jebel Jaya who that will harbor Musa Sonica that the mountain crumbled by seeing Allah azza wa jal report of a small part of

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The light of Allah subhanaw taala it crumbled and was rent asunder? Will not the mountains crumble and Yeoman piano? When Allah azza wa jal tells us in the Quran, that the mountains will be rendered asunder? What is Allah azza wa jal telling us therefore, that these formidable creations of Allah subhanaw taala, even they feel Allah azza wa jal because they are from the creations of Allah subhanaw taala. But the human because by virtue of their freewill, and their ability to choose what they do, or they don't do, what they accept, and they don't accept what they believe, or don't believe in, some of their hearts become harder than those rocks and those mountains that Allah azza

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wa jal is referring to. And so therefore, the believer is the one whose heart is always humbled, whose heart is soft, so that when the commands of Allah come and the verses of Allah are recited to them, the reminder from ALLAH is given to them, their heart is able to accept, their heart is able to welcome that guidance within it, and to then allow the rest of the body to conform. But if the heart is hard, then no matter how much revelation is given, no matter how much good is given, that heart will find very difficult to accept that and clearly, the more that a person worships, Allah remembers Allah The softer the heart becomes the least law the less that a person worships Allah,

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the more they disobey Allah and turn away from Allah, the harder that heart becomes. That is why Marzotto concludes this first by saying, when Allah will be harmful in a matter a man or woman, and Allah is not an aware of that which you do. Allah knows the hearts of people. And that is why the Prophet told his son Allah, why don't you send me that beautiful Hadith in the village yesterday Muda. Indeed, in the body, there is a morsel of flesh and organ. If it is good and pure and rectified, the rest of the body becomes good and pure and rectified. And if it is evil and corrupt, then the rest of the body becomes evil and corrupt Indeed, Allah heal. Indeed, it is the heart and

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it is therefore the heart. That is so important because that is the place where your taqwa resides, it is the place where you will love and fear of Allah resides. It is the place where your hope of Allah and Allah azza wa jal and his promise resides, it is the place where everything all of those major acts of worship that are of the nature of the heart, all of them reside within that single organ that Allah azza wa jal has placed within our bodies. Allah subhanaw taala then continues on verse number 75. And he says, After a taco Morona a meanwhile, can a fairy Minh who miss Monica Lam Allah, from your hydrophone at home in the Morocco know whom you're under moon? So can you then hope

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that such people will believe in you? When some of them used to hear the words of ALLAH and then deliberately twist them even when they understood that? Allah subhanaw taala is saying that there will always be a group from amongst those disbelievers from the People of the Scripture from the Jews and the Christians will never believe. So Allah azza wa jal is saying don't hope in their Eman just because they claim to follow divine scripture they claim to follow some of the prophets and messengers of Allah don't think that that automatically will make them accept the Quran and the Prophet sallallahu alayhi wa sallam because you know now because Allah azza wa jal has told us to

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the story of the people of the book and so on, and through the stories and the and the verses that came before in the passage that we've already mentioned in surah, Baqarah, That they will form amongst them people who would hear the commands of Allah, the verses of Allah, the words of Allah subhanaw taala and Allah azza wa jal, look at this verse, He calls his commands His revelation, his speech, yes, Morona Calam Allah that shows to you therefore the Quran is the speech of ALLAH SubhanA wa Tada that Allah azza wa jal spoke with his revelation, read the Torah be injeel be it as a Borbet the Quran, these are the words and the speech of Allah subhanaw taala and that is the Imam that we

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have that these are the actual words of Allah azza wa jal that will then reveal to the prophets of Allah, why do you send them by way of the angel Jibreel Allah He salatu salam, they will people Allah azza wa jal says don't be disappointed when they don't believe because they are from amongst their traits is that they are people who hear the words of Allah and they deliberately change them and twist them. Allah said, as we mentioned in the previous verse, that he said to them, when you go into the Holy Land, seek Allah's forgiveness, say the word HEPA which means Allah relieve us of our sin. And what did they do? They changed it to hindpaw Allah azza wa jal gave us the example Allah

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said don't fish on the Sabbath. So they cast their nets the day before and put them in the day after the given Words of Allah and commands and the change in the twist them. And this is something which therefore the believers have to be extremely wary of, because they did so knowing what Allah actually wants to know in the Command of Allah azza wa jal, like unfortunately, Muslims do all the time. So sometimes anyway, when we know this is what Allah actually wants us to do. But then we find a way that you know, we kind of like fool ourselves into believing that actually it's okay if I do it this way or that way. And in our heart of hearts, deep down

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If you were to look at the Prophet sallallahu alayhi wa sallam said, When the man came in, he asked him a messenger of Allah, how do I recognize sin? He said, Stephanie Holbeck, ask your heart. Do you feel content in your heart? Do you feel at ease when you do this? And if you were to ask any Muslim who's sincere and true in their heart, even if they don't say it, even if they don't, we aren't willing to express it. But if they were to sit by themselves and just to reflect on their heart, do you feel at ease? The answer would be no. Because you know that you feel uncomfortable. Because in your heart, you know, that actually, me you're not really following what Allah azza wa jal wants you

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to follow. You're trying to find a way around it. You're trying to find a justification or an excuse not to do as Allah commands. And that is what Allah azza wa jal warns us against. And then Allah subhanaw taala tells us concerning those from amongst them, who may be hypocrites, Allah azza wa jal says in verse number 76, what you learned upon living in Morocco, and what either Colorado home in Colorado and to have this owner home, well, either Colorado home in Colorado to have disowned me my father, Hala, who are they come, you have Joe Combi hearing or become a fella therapy in one, when they meet the believers, meaning some of those people from the people of the book they see we to

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believe. But when they are alone with one another, they say how could you tell them about God's revelation to us, they will be able to use it to argue against you before your Lord Have you know, since they're saying that from amongst them, there are people who, when they are with the believers, the Muslims, they say we believe as well. And when they go back to one another, they said they say to one another, don't tell those people what we have in our scriptures, in the Torah, in the in gene in the Torah and the Gospel. And so don't tell them because if you do so they will find justifications to show to you that actually what you are doing is wrong by virtue of your own words,

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and your own scripture. And they are wanting each other against this meaning they know that even what has survived of their scriptures, there are still commands from Allah subhanaw taala. We know for example, that Allah azza wa jal commands in the Bible, that they shouldn't eat certain things shouldn't drink certain things shouldn't perform in certain ways or act in certain ways. But there are many people who adhere to those religions today that will ignore those those commands of Allah subhanaw taala they've chosen to ignore some of those commands that they found within their own scriptures, but they're still there. They've just tried to explain them away or, or whatever it is

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that they're trying to do. This is something which Allah azza wa jal warns the believers against as well. That is sometimes you find people coming to the Quran and saying no, actually, this means that or this, or in the Sunnah of the Prophet sallallahu alayhi wa sallam, and we're not speaking about people who justifiably have knowledge, use the principles of the shittier and actions of the self to give understanding and context to the Quran and Sunnah because that is valid. That's what this series does. That's what the study of the Quran and the Sunnah is and what it necessitates. For us for those people who have no knowledge have no principles, but simply come to us as an excuse and a

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justification not to have to do certain things or to not to obey certain commands of Allah azza wa jal. This is what Allah subhanaw taala warns us against and Allah azza wa jal knows best also Allah wa salam ala Bina Muhammad, what are the early he was so happy edge mine was salam or aleikum wa rahmatullah wa barakato Bismillah.

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