Ahsan Hanif – Quran Tafseer – Page 34 – Alcoholic Drinks & Gambling

			You're gonna shave on
		

			me.
		

			Salam aleikum wa rahmatullah wa barakato. Bismillah R Rahman r Rahim Al hamdu Lillahi Rabbil Alameen
we'll have to be able to clean all our data in the other Lolly mean what should do Allah either in
Allahu Allahu la sharika loline Allah healing or should only be anna Muhammad Abdul Rasul Allah
Mustafa Al Amin Allahumma salli wa sallim wa barik ala Abaco sadaqa Muhammad wa ala alihi wa sahbihi
edge Marin, a man welcome to another episode of our FCS program page by page and inshallah to Allah
today we are on page 34. And that is in the second dose of the Quran Surah Al Baqarah. In the
previous page on the previous episode Radha Allah subhanaw taala. We concluded with verses that
		

			spoke about how Allah azza wa jal mentions that the path towards him the path that leads ultimately
to Jana is a path that is full of tests and trials and challenges. And that is the nature of this
world that this world is the abode of challenge and trial and test. And so for the believer, they
don't think that just because they have Eman that it automatically means that they will never be
tested, there will be no hardship there will be no difficulty rather, it is the opposite. That as a
strength of a man or a sign of the strength of Eman is that they will be tested and that they will
be challenged and that through Allah azza wa jal is help and support subhanaw taala that person is
		

			over able to overcome those challenges and tests and from those challenges and tests therefore, is
to do what is pleasing to Allah azza wa jal, even if it is difficult for the soul to accept, even if
it is difficult for you to accept because it means giving away some of that which you have worked
for and that which you love. And that is what is the origin. In the last verse that we mentioned in
the previous episode spoke about the importance of spending in the way of Allah azza wa jal and
giving them charity, giving and supporting those people who have a right over you and to the needy
and to those people who are destitute.
		

			That is difficult to do. Because sometimes Eman means doing those things that your soul finds it
difficult to accept until you train your soul. And you train yourself to love that which is beloved
to Allah subhanaw taala. And that takes time takes of discipline. And it takes a great deal of
effort and fighting against the temptations of Shere Khan and his risk points. It is difficult, for
example, to give your heart and money away. For example, someone who doesn't have a great deal to
start with who themselves are maybe in difficulty themselves maybe are in hardship, they don't have
a great deal of wealth, and they have expenses and they have children and they have a family to
		

			provide for for that person not to take some of that money, some of the extra which they have, and
to give it in the way of Allah subhanaw taala is not an easy thing to do, not an easy thing to
accept, but Allah subhanaw taala praises those people who are able to do so, and that is why we have
examples from amongst the companions of the Prophet sallallahu alayhi wa sallam that they would give
away their wealth, some of them all of it like a book about the Allah one another's half of it like
armor of the Allah Who and and others a great deal and amount of etcetera, Earth man or the Allahu
Allahu Allah and others who didn't have much to give, gave whatever they could, to the extent that
		

			it is said that some of the companions when the prophets of Allah while he was selling would ask for
sadaqa they would go and work that day and whatever they earn whatever little it wasn't, sometimes
there was only a handful of dates, or raisins that they would receive as payment, they would go and
they would give that to the Prophet sallallahu alayhi wa sallam and they would say well, Messenger
of Allah, this is all that we can afford. This is all that we have, and take it for the sake of
Allah subhanaw taala and that is those people who are willing to sacrifice for the sake of Allah
azza wa jal, the point here being that sometimes what you have to do, is difficult for you to
		

			accept, sometimes what is good you dislike to do. And the opposite is also true. That sometimes what
you love to do is actually bad for you. So Allah azza wa jal tells you to stay away from certain
things, even though your soul your heart pulls towards it, you are tempted by it, but Allah azza wa
jal says, stay away from it. And it is fighting that fighting of the neffs that striving and
struggling against yourself your soul, the temptations that you are, that you are inclined towards,
that is something which Allah azza wa jal loves and something which Allah subhanaw taala greatly
rewards and that is why Allah azza wa jal begins, or will we begin this particular page 200 with
		

			verse 216, where Allah subhanaw taala mentioned this in the context of fighting Allah azza wa jal
says, Are all the bIllahi min ash shaytani R rajim. katiba de comando Peterloo a Corolla comb
fighting is ordained for you though you dislike it. No one wants to fight no one wants to put their
lives at risk. It's not something which people necessarily enjoy doing. And especially when those
people that you are fighting such as in the time of the Prophet sallallahu alayhi wa sallam most
likely with the call
		

			Arrays are your own family members, your kids, your kin, your blood, your brother, your father, your
uncle, your nephew. These are people who your friends, your neighbors, your relatives, and now
you're fighting against them. You're seeing them on the opposite side of the battlefield. So
something which is something which is peasant or something which people would enjoy. Allah azza wa
jal says that Allah has told you to fight them, because of the oppression that they committed and
the transgression that they did against you, even though it is something which you dislike. Allah
subhanaw taala then gives us the principle that I was just mentioning at the beginning of today's
		

			episode, what is the Quran who she Oh who waka you will let him or herself to hip Bushi Oh, Hua Shan
walakum wala, we are allowed to let Allah moon, Allah says, You may dislike something, although it
is good for you, or you like something, although it is bad for you, for indeed Allah knows and you
do not know. And that is where the man of the believer comes in, that ALLAH knows and I don't know
that Allah is all knowing and all wise, and therefore what Allah decrees for me. And what Allah azza
wa jal commanded me to do, is ultimately in my best interests, even if I find it difficult, even if
it's something which I dislike, or my my heart or my soul pushes against it. And that is the level
		

			of Eman that a person has. And that is why for each and every person, they are trained in this way.
There are certain rulings of Islam or certain aspects of Islam, that everyone finds may be slightly
difficult to accept, for one reason or another. It may be the issue of polygamy, it may be the issue
of inheritance, you may be certain rules and rulings that Allah azza wa jal has legislated, that you
as an individual for whatever reason, you find it difficult to accept or it's not something which
you will necessarily willingly like to do or be engaged in. But Allah subhanaw taala says, that
these are his laws, you may dislike it, but there is good in it because Allah azza wa jal is more
		

			knowledgeable and more wise than you are. And those things that you like and you covet and you want
and Allah azza wa jal teaches tells you to stay away from it again there is evil and bad in it,
because ALLAH knows and you do not know. So I may not necessarily have to do some of those things
that Allah azza wa jal has made halal, but it is part of my religion to believe that they are halal.
I don't necessarily have to, for example, engage in polygamy whatever is maybe not my my personal
preference, but I don't go and reject that as a as a principle of Islam or as a ruling of the
Sharia. There is a difference between the two and it is important to understand how to deal with the
		

			Shediac and the wounds of Allah subhanho wa Tada.
		

			Allah azza wa jal then continues and he says subhanaw taala the following verse 217, yes, Alumina 30
shahada al haram, you Peterlin fi, eternal V can be, they ask your messenger sallallahu alayhi wa
sallam about fighting in the prohibited months, the prohibited months, or the monster of Allah azza
wa jal calls the ashore from the prohibited months, the fourth sacred months of the year, say to
them fighting in that month, is a great offense. It is said that the reason for the revelation of
this verse is the incident that took place in the third year of the hijra, or perhaps in towards the
very early of the, the very early part of the medina period. And that is that the Prophet sallallahu
		

			alayhi wa sallam sent out a companion report an expedition by the name of Abdullah to Josh and this
incident is known as expedition of Abdullah Jash, because he was the leader of the expedition, or
the Allahu, and the prophets of Allah where it must have been sent within a small group of
companions. It is said that they will eat or salt in number, and the Prophet sallallahu alayhi wa
sallam gave him a letter. And he said to him, don't read this letter until you have traveled such a
distance, and then read it and follow its instructions. And so after that distance, or that time had
elapsed, Abdullah Brijesh opened that letter from the Prophet salallahu Alaihe Salam. And he
		

			realized that the prophets of Allah who are doing something that instructed him to go to a certain
place, which will become Bife. And so he arrived at that place with these companions, his fellow
companions, and they found a trade caravan of Polish, a trade caravan of Croatia was there. So now
we had to make a decision. And this is in the assured home and he said that it was towards the end
of the month of Rajab, which is one of the sacred months, he had to now decide what it is that he
was going to do with this caravan. Either he can fight or he can leave it alone. And so he made a
personal decision, he made a decision that because this is a limited opportunity, and the Muslims
		

			had lost their wealth when they migrated, they were poor, they had been pressured and so on, that he
will take what he could. So he ended up killing one of those people, one of the people of Quraysh
and taking a couple of them as prisoners of war, and taking some of the wealth and coming back to
the prophets of Allah where it was sent him. When the Prophet sallallahu alayhi wasallam realized
what he had done, he said to him, that I didn't command you to fight in the sacred months meaning I
didn't say to him in the letter that you have to go and fight I just told you to go to such and such
a place. The companion made a decision. He made what we call in Islam he had he made a decision
		

			based upon his knowledge. The Prophet sallallahu alayhi wa sallam did
		

			sanction it or agree with it or instruct him to do so he made an error on his own pot, but the one
who makes an error which is a genuine error, that person Allah subhanaw taala because then the
corporation would say, look at these Muslims, look at Muhammad Sallallahu wasallam look at these
Muslims, are they willing to break the sanctity of something which a lot of the Arabs accepted and
that is the sanctity of these sacred months? And that is why Allah azza wa jal, it says in this
verse when they asked you concerning fighting in this time, are located on v kebele. It is something
which is major. It is a great offense because the sacred months are sacred in Islam, just as they
		

			will secret amongst the Arabs before Islam. And so Allah azza wa jal says, yes, there is sacred
lacking but however, will so don't be the law he will call from me he will Masjid Al haram will
Corrado honey Haman who Akbar Allah while fitna to Akbar Amina al Cottle, but to bar others from
Allah's path, to disbelieve in him to prevent access to Al Masjid Al haram. To expel its people are
great offenses in the sight of Allah in the sight of Allah azza wa jal, and persecution is worse
than killing. Yes, you're complaining about this one incident, not something which the Prophet Salam
did with the army. It was one companion with the full of his, his fellow companions who met and they
		

			made a genuine errand mistake, because they didn't realize they had a decision to make and they made
a decision. And yes, it was perhaps something which they shouldn't have done. However, Allah azza wa
jal says, You which what position or in Which place are you to complain about this, when what you do
is far greater, far greater and far worse than this? Allah azza wa jal says that you are people who
		

			stop others from believing in Allah prevent people from the Path of Allah, believing in Him, you
your souls, disbelieve in him, you yourself are people who prevent people from coming to the house
of Allah azza wa jal to worship in Mecca because they prevented the Prophet salallahu alayhi salam
in the Companions from coming back to Mecca this war and enmity between them and you expel the very
people of Makkah from it such as the prophets of Allah who it was salam and other Maha Jeanine
amongst the Companions while fitna to Akbar bromeliad cattle causing persecution is worse than a
simple or a single murder. A single killing is less than causing rampant persecution amongst a whole
		

			group of people. And that is why their religion we understand therefore, that fitna trial
tribulation, causing widespread evil and so on, these are more dangerous than even one act of murder
because the impact of that is far greater upon society at large.
		

			Allah subhanaw taala then says continuing this, that the reality of therefore of the Quraysh is
malaria is Luna you got you know, Nick, Rudolph, the unicorn in Star Wars, they will not stop
fighting you, they will not stop fighting you until they can make you revoke your faith if they can
make you turn away from your religion apostate from your religion, if they can mean that they don't
care about these rules. They're not people who worship Allah. They use them as means of propaganda,
and they use them as ways of trying to overcome Islam and the Muslims. But they will continue to
fight you and break the laws of Allah azza wa jal, and everything that is considered to be sacred,
		

			until you turn away from your religion. And so they have double standards, just as we see in our
time today, that people will exalt extol certain standards as being the standards that people should
adhere to. And they'll go and they'll do the same thing themselves that allow people to respect
their laws and whatever and their culture and whatever. And then they'll go and they'll disrespect
the laws and cultures of others. Allah azza wa jal continues and he says, we may rotate the the mean
c'mon, command D fire mode to a homework if you
		

			can have your arm and arm feed dunya Well, Pharaoh, what hula girls have now whom we have called you
don't. And if you do revoke your faith, apostate from your religion, and die upon that as
disbelievers, then your deeds will come to nothing in this world and in the Hereafter, and you will
be from the people of the fire. They're going to remain. Allah azza wa jal says, Be careful, because
these people in all of the tactics and all of the persecution that they're using, amongst you, the
Muslims or messenger sallallahu alayhi wa salam, O companions of the Prophet salallahu Alaihe Salam,
be careful, because all they want you to do is apostate from your religion. All they want you to do
		

			is turn away from Islam and from Allah subhanaw taala. And beware because if you do so, and you die
upon that disbelief, then all of your actions are null and void.
		

			As the prophets of Allah while he was sitting was told himself, Allah azza wa jal says, directly
addressing the prophets of Allah who already will send them to show the danger of ship and the
danger of disbelief and Allah subhanaw taala let in a Shakta light, but
		

			even if you Oh messenger of allah sallallahu alayhi wa sallam were to make sure with Allah, even
your deeds will be rendered null and void. You would count for nothing while at the corner in the
middle class screen and you will be from the lose
		

			As to show the severity of shock and it's dangerous. And so Allah azza wa jal is saying here,
likewise for the believers, that anyone who turns away from the region dies upon that they die upon
disbelief. So all of the good that they didn't stop all of the acts of worship that they had all of
the sadaqa and Surah and fasting, whatever the good deeds, recitation of the Quran that they had,
they will count for nothing. Because therefore we understand that Allah subhanaw taala from the most
important things is what we die upon what we call the how our team or your end is upon. And that is
why the Muslim asks for what we call personal hottie man, we ask Allah azza wa jal for a good
		

			ending, because there is what you die upon that ultimately you will be held to account for a person
can have a whole life of belief. But if they die upon disbelief, it doesn't count for anything. And
a person can have a whole life of disbelief. But if they die upon Eman and belief, then all of that
is exploited and taken away or taken away from them as well. And so that is why it is important.
That is why when a person passes away from the door is that we make in the Janaza prayer that we ask
Allah Azza did that he gives us life upon Islam, and that it gives us death upon Eman because we
know that it is the ending moment, the ending moment that is extremely important. And that is why
		

			the prophets of Allah while he was still in ministry, encourage the person at the time of death and
he would encourage those around him that he should encourage the person on their deathbed to say La
Ilaha illa Allah because whoever dies upon Allah in Allah will eventually enter intragenic they must
enter into Jannah whether we immediately or whether Allah azza wa jal chooses to punish them for a
certain amount of time and enters into gender after they have their sins have been cleansed.
Eventually they intend to Jannah and so the one who dies upon Cofer Allah says the actions are
rendered null and void in this life and the next meaning they have no benefits in this life of Eman,
		

			noble, they have the reward of the next life and they will be from the people of the fire and they
will remain there in forever.
		

			Invest when donating Allah subhanaw taala then gives us the opposite of this as Allah azza wa jal
often deserved when he mentions punishment and disbelief. Allah subhanaw taala often mentions Iman
and belief. In Western religion, Allah azza wa jal then says in an levena Am and one Lavina Hanjo
Raja who feeds me in Allah eco Jonah Rahmatullah Wa Allahu wa folder Rahim. But those who have
believed, migrated, strive striven for Allah's Cause. It is that you can look forward to Allah's
mercy, and indeed Allah is oft Forgiving and most Merciful, Allah subhanaw taala in this beautiful
verse, he mentioned three attributes, three characteristics or three criteria criteria, in order to
		

			attain the Mercy of Allah azza wa jal and his forgiveness. Number one is that there are people of
Eman people who believe in Allah azza wa jal believed in the prophets of Allah while he was still a
believer in the book of Allah azza wa jal, in the Quran, there are people of iman, which shows you
therefore the importance of working on your faith, learning about your opinion, your belief system,
how many times so far we're still relatively towards the beginning of the Quran. How many verses
have we come across that Allah azza wa jal says those who believe or you who believe the people of
Iman and Allah azza wa jal keeps using this word of Eman and belief, to show that you must
		

			understand your belief. It is so important and integral and one of the feelings as Muslims that we
have in our time today is that we are very negligent of aspects of our faith and belief will focus
for example, on facts and rulings and how to pray and do certain other things and maybe even
character and attributes and etiquette and so on. But when it comes to what is the crux the
foundation, the very basis of our faith, we are very ignorant concerning it. We don't know the
rights of Allah azza wa jal. We don't know the pillars of Eman. We don't know what he means each and
every single one of those pillars of Allah subhanaw taala. We don't know how to understand the names
		

			and attributes of Allah azza wa jal, we have a level of ignorance when it comes to what is the most
important foundation of our religion. So learn about your Eman, be people who have true solid faith
in Allah subhanaw taala will levena hydro and those who migrate whether it's a physical migration as
in the time of the Prophet sallallahu alayhi wa sallam, or the migration from sin, and from evil and
from disobedience towards what is good, and what is believably beloved to Allah subhanaw taala. The
the migration of sin is important for the believer. So if you're not going to be able to physically
migrate, meaning that you can't go from a normal student to a Muslim man or whatever it may be, as
		

			for example, in our time, and it is very difficult to do so on a permanent basis unless you go back
for those who can go back to their homelands and it's safe to do so maybe for them. But for other
people, it's not necessarily the case. But for everyone there is a type of Hijra and migration that
they can perform. And that is the Hijra from sinning against Allah subhanaw taala and turning to
Allah azza wa jal to worship well Jahad Wolfie Sabine in LA and they strive the third criteria they
strive in Allah's into
		

			Last cause the strive for the sake of Allah subhanaw taala whether that is the physical Jihad when
it meets his criteria that the Muslim rulers and so on and so forth or whether it is you striving
against your own temptations, as we've mentioned in the last couple of episodes, and these previous
verses that a lot of Eman is about striving is so temptations, and the whisperings of Chopin and the
temptations of the dunya, that type of striving against sin against shippon, against the temptations
of the dunya. That is also from the jihad, the jihad of seeking knowledge, the jihad of template of
striving against the temptations, the jihad of staying away from sin, and from that which is
		

			displeasing to Allah subhanaw taala. Those people who do these three Eman, migration, striving for
Allah's Cause hola que Regina Rahmatullah. They are the ones who can look forward to Allah's mercy.
And indeed Allah is Forgiving, Most Merciful.
		

			Allah azza wa jal in the final verse that we will take today 219 Allah subhanaw taala then mentioned
another example of striving, a leaving of temptations. And that is in the format of a question that
was asked to the prophets of Allah while he was salam. Allah azza wa jal says, this alone at their
annual hungry will amaze you. They ask know Muhammad sallallahu alayhi wa sallam about intoxicants
and gambling, all female if moon can be your own woman if your only nurse or if Mohammed Akbar Rumi
never Hema say to them that there is great sin in both and some benefit for people, but the sin is
greater than the benefit. Allah subhanaw taala is telling us here
		

			that people are asking these questions because it was prevalent in the society of Quraysh and Arabs
in general, to gamble and to drink, intoxicants, alcohol and so on. So the question came on
Messenger of Allah, what should we do with regards to this, Allah azza wa jal says, say to them, and
Allah begins with the negative element which is the greater component of these two things, and that
is that there is sin within it. Allah subhanaw taala says elsewhere in the Quran in surah, to an
Imam, that Allah azza wa jal has made this haram. Why? Because it is from Richard Stallman armory
shapen. It is from the handiwork of Shere Khan. So Allah azza wa jal tells us to stay away from it.
		

			And Allah then says subhanaw taala, that Shavon uses this in order to bring about hatred and enmity
amongst the people and to take people away from the worship of Allah azza wa jal, because someone
who's intoxicated, as we know, doesn't really understand what they're doing. So they're going to
harm others, they're going to sweat at others, they're going to cause a nuisance to others. They're
going to take away from other people's rights, they're going to cause harm, and they're going to
stop worshipping Allah azza wa jal, because someone who's drunk and intoxicated, is going to be
praying isn't going to be reciting Quran and if they do, most likely they will end up disrespecting
		

			Allah subhanaw taala those acts of worship and Miko is gambling which causes so much enmity and
problem when people take the money of others and people win things from others and so that causes
enmity amongst people in the community. So Allah azza wa jal says that there is a great deal of evil
and harm in it when my nephew only nuts and yes there may be some benefit in certain aspects. We
know that alcohol has certain benefits we know for example, for the person who wins certain things
in gambling, maybe there is some level of benefit for them in it. However, what if Muhammad Akbar
Amina very Hema, but the evil is greater than the benefit to Allah made them haram and this is from
		

			the stages in which alcohol and gambling were made haram because at the beginning, because it was so
prevalent amongst the society, Allah azza wa jal just told the people that they should stay, we
advise them, stay away from it, because the harm is greater than the benefit. And the one day for
which intelligent, too smart to wants to achieve, attain what Allah azza wa jal is pleased with
Allah subhanaw taala tells them that there is more harm in this than good. So the intelligent person
knows therefore that I would stay away from something which is more detrimental than it is
beneficial. And then Allah azza wa jal will lead to give another stage of making it haram and that
		

			is, don't drink alcohol at the time of prayer. So five times a day and evening and night, stay away
from alcohol because you can't pray in the state of intoxication. And then Vintry as we know Allah
azza wa jal made our right haram that is not allowed to gamble nor is allowed to assume consume
intoxicants. But look at this principle in the Sharia, or therefore, that if you have something
before you, and the harm in it is greater than the benefit because not everything is pure good or
pure evil. If there is more harm than benefit, then it is not allowed. And if there is more benefit
than harm, then generally speaking, the Sharia allows it and that is how the Sharia works he looks
		

			at in terms of benefits and in terms of how
		

			Allah subhanaw taala then says and from the questions that they asked the Prophet sallallahu alayhi
wa sallam was Aluna karma there you have your own up only Laffel there Anika Ubay you know Hola
Hola, como Tina, I like that effort Carmen. Fifth dunya. Pharaoh, they say or they ask you a
Muhammad sallallahu alayhi wa sallam what they should spend what they should give. This is similar
		

			To the verse that we covered in the last in the last episode, and that is when the same question is
asked and on that occasion, Allah subhanaw taala speaks about the type of people that should be
given the type of people that should be supported her Allah azza wa jal responds and he says, Give
what you can, and from the blessings of Allah subhanaw taala at his mercy is that Allah azza wa jal
did not give specific quantities, because not every person can afford that amount even in Zakka,
Allah azza wa jal has given a percentage in terms of our cash and our wealth, give 2.5% That 2.5%
therefore, is dependent upon what you might do for point 5% of my earnings will be different to
		

			someone else's who's poor, someone else's, who is richer.
		

			Likewise said Allah azza wa jal is saying give what you can spend times of your sadaqa give what you
can mean that you don't have to give all of your wealth and the Prophet sallallahu alayhi wa sallam
didn't like from amongst the companions in general, that they should give all of their wealth away,
because you have responsibilities, you have family, you have chores, you have so many other things
that you need to be able to use that money for, keep that money, rather than giving it away and
causing your family to become destitute and poor, that now they must go and beg from other people
and ask other people for financial help give what you can for the sake of Allah subhanaw taala give
		

			what you can, and that is, again, as we said, in monetary form, and also in terms of services, in
terms of advice and so on. Likewise, Allah azza wa jal says Does he make his message is clear. For
those people who understand for those people who reflect and then at the beginning, because it is
connected to this verse, at the beginning of the next page in verse 220, Allah Azza bhajan says, for
those people who think about this life and the next, they think about what is beneficial in the
dunya, and what is beneficial for them in akhira, and human PM. And so we have the end of the verse
and the next part of the beginning of the verse, verse 220, is also connected to this. And therefore
		

			it shows that the believer is someone who focuses on both aspects. The believer is in a monk who
doesn't do anything in the Dunya doesn't have any part of this world just stays in a monastery and
stays in their home and closes the doors and shunts outside well, but at the same time, the Muslim
is not the one who becomes so engrossed in the dunya that they have no care or thought for the
akhira they think about that which is beneficial in terms of their dunya in terms of the accurate
doing so in the manner that is pleasing to Allah subhanaw taala using the laws and commandments of
Allah azza wa jal, and that is the path to success. May Allah azza wa jal quand each and every
		

			single one of us that success in this life and the next Baraka Lo Fi comm was on Allahu Allah Bina
Muhammad in what he was taught me Jermaine was said on what Alikum warahmatu Allahi wa barakato This
means
		

			lovey