Quran Tafseer – Page 34 – Alcoholic Drinks & Gambling
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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