Ahsan Hanif – Quran Tafseer – Page 49 – Allah Has Control Over Everything
AI: Summary ©
The importance of trusting others and showing faith in fulfilling one's promises is emphasized in Islam. The use of "has been" in certain situations where individuals may not have the luxury of someone else to write a contract and may need a deposit. The importance of showing one's faith in fulfilling one's promises and standing for their beliefs is emphasized. The use of "has" in the Bible is emphasized, along with the importance of praying in a specific way and finding ways to avoid mistakes. The weight of hesitation on one's shoulders and the potential consequences of not being able to pray in public are also discussed.AI: Transcript ©
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Santa Monica Mohammed ally or barakato spelar Rahman Rahim Al hamdu Lillahi Rabbil Alameen wa Kleber to the machete Nola, Eduardo. In the Allah Lolly mein or shadow Allah either in Allah who had the hula Shakira hula hula Olina will ask you in what should do and then the Vienna Muhammad Abdul Rasul Mustafa Al Amin Allahumma salli wa sallim wa barik ala Amtico SONiKA Muhammad were either early or Sami Ultramarine
Welcome to another episode of Earthseed page by page and inshallah to Allah today we are on page 49 of the Quran, which is the final page of Surah Baqarah. So this surah is the longest Surah of the Quran as we know, and we are at 100 literally going to be on the final page of the surah. So we are still on the third just
in the previous episode, we mentioned the longest verse of the Quran, which was verse 200, and each two of circle Bacara. And that was the vessel mashallah, as we just spoke to us about the etiquettes of the way that we preserve the rights of one another and the way that we engage in our transactions in our trades and our buying and selling in incurring debt and the contracts that we sign and so on and so forth to witnesses and the testimonies that we give, and the first verse that we're going to be covering today 283 of sorts of Bukhara is an extension of the previous verse. It is an extension of that previous verse in terms of another aspect with regards to those whites. Allah subhanaw taala
says are also bIllahi min ash shaytani R Rajim are in good to Milan 71 MTG Ducati men very handy moto Buddha for in Amina Barbeau come back for us to meet a man who will get up in la hora wala took too much shahada one may two in the moon Cabo wala who Bhima Houma Tarman owner Eileen, if you are on a journey and cannot find a scribe, something should be handed over a security. But if you decide to trust one another, they let the one who is trusted, fulfill his trust. And let him be mindful of Allah azza wa jal, his Lord, do not conceal evidence. Anyone who does so has a sinful heart. And indeed Allah azza wa jal is fully aware of everything which you do. This is as we said, it is an
extension of
the, it is an extension, if you like of the previous verse. So the previous verse spoke about the contracts that we have the witnesses that should be in place, the way that it should be written, all of those things that we discussed in detail in the previous verse, Allah subhanaw, Taala is seeing that another dimension to this in the way that we may have transaction. So we set for example, in the previous verse, that one of the exceptions that Allah gave his panel data is that if you're going to make an on the spot purchase, you weren't really intending to buy something, but you came and you saw something on offer, and you thought, You know what I want that. And now that you want
that, now, it may not be possible for you to get someone to write or to make a contract and to type Europe, they may not even be witnesses, or you may be able to find some witnesses, but no contract and so on. Allah Azza bhajan says it's okay. That not circumstance is fine. This is another circumstance and that is that you may be traveling. And so when you're traveling, you may not necessarily have witnesses, you may not necessarily have the ability to sit down and make up a contract and agree a contract and write a contract and so on. So Allah subhanaw taala says that one of the things that you can do, especially if the trade that you're going to be engaged in is a big
trade, it's a big amount. Allah azza wa jal says very hard on Ebola, you may give a surety a security or a deposit that the other person takes. So for example, I want to buy a car, and I'm traveling, I don't have the money right now with nanocarrier carry 10,000 pounds around with me while I'm traveling. And that's the value of the car, I say to him. But what I do have is 1000 pounds, I will give this to you, as surety as a deposit, and I don't have anyone around with me to write the contract or anything else, then it's enough. So when we return back home, I will give you the remaining 1000 pounds, you give me the car. And if we return back home, and for example, you
know, you say I don't want to send you the car, whatever you give me the 1000 pounds back, and we then can go back to something else. Allah subhanaw taala says that this is one another way that you can ensure that your rights are fulfilled. And that's sometimes something which a person has to do in terms of their business, because they don't have the luxury of someone coming in and saying I want to make a booking for this hole. I want to make a booking for whatever it may be. And then you say okay, but I need you to give me a deposit and they're like No, and the last minute they canceled last minute they don't come they don't turn up. So you've lost opportunity to give that service or
that place to someone else who may have wanted and paid before it. Sometimes you need to take a deposit depending upon your circumstances and the type of business that you're engaged in Allah subhanaw taala
It says that it's something which is permissible, but one of the things that it should be is Buddha, it should be something that you take it as a deposit that you can define and a deposit that you will receive. That is therefore under your care. Allah azza wa jal says in me and Baba, but if you trust one another, meaning that you are you don't you don't really have you don't really think that you need to have scribes or contracts or witnesses you trust one another, you know this person. You trust them in terms of the Eman in terms of the honesty in terms of the integrity. Then Allah azza wa jal says that's up to you, for you delivered to me in a manner to who will it took Allah Akbar,
the let the one who is trusted fulfill his trust. He said, Look, I don't need anything from you. I don't need a deposit from I know you, I trust you and so on and so forth. I just know that you're going to fulfill your bargain. Allah azza wa jal says, You should fulfill that trust them while yet tabula rasa, and you should feel your Lord when at too much Shahada. And Allah azza wa jal says, never concealed testimony, never concealed evidence, if you are someone who knows and has knowledge, and then someone needs you to come forth, and to speak on their behalf, then you should do so, whatever that situation may be, you should come and you should do so. What made you to have in the
who asked him on elbow, and to not do so would make you sinful? To conceal evidence or to withhold testimony makes you sinful, you know, you saw someone did something or you were part of the contract. And you know what was said? And now there is oppression that has been taken place. And that is why the prophets of Allah where it will send them said, as we know, in the Hadith on Surah, haka, la Neiman Oh Maluma help your brother, whether they are the oppressor or the repressed. The companion said, O Messenger of Allah, if they're being oppressed, we understand how to help them, but if they're the oppressor, how do you help them? He said, some Allahu Allah, He will sell him
stop that oppression from others. You're in a position that you can stop that oppression taking place, by giving evidence by by coming forth as a witness, then you should do so. And Allah azza wa jal says, well, Allah will be matar maluna Aileen for indeed Allah subhanaw taala is fully aware of everything that you do. Invest 284 Allah subhanaw taala then says the law hemophilia word to fill out or in tuba Duma fi fusi come out to hole you have Similkameen for young field only me yesha while you are the Bowman yesha Walla Walla coalition in kadhi. Whatever is in the heavens and in the earth belongs to Allah azza wa jal, and whether you reveal or conceal your thoughts, Allah subhanaw
taala will hold you to account for them, He will forgive for whoever he wishes, and punish whomsoever He wishes. Indeed, he has power over all things. Allah subhanaw taala and this verse towards the very end of Surah, three Baqarah in many ways, establishes the principle of the objective of the surah and that is the sort of speaks about the heat of Allah subhanaw taala. And it speaks about the way that the Muslim should conduct themselves in terms of the awareness of Allah azza wa jal in the consciousness of him subhanaw taala and the submission towards a to him and to His laws and His commands Subhana wa Tada Allah azza wa jal says To Allah belongs the dominion of
the heavens and earth, everything in the heavens and the earth belongs to Allah azza wa jal, that which you can see and that which you cannot that which is apparent, and that which is hidden, that which is open for everyone to witness, and that which has been concealed from the eyes all of it belongs to Allah azza wa jal, and that is why Allah subhanaw taala then says, we're going to do Murphy and Fossey come, see if you make clear and aware that which is or you do something openly, or whether you conceal it, Allah azza wa jal will hold you to account for it. So actions that you perform openly, that you physically do, that people can see that people can witness or that you do
at home, but it is an action that you perform. Allah azza wa jal will hold you to account for it, whether it is good or whether it is evil, you have SIP Combi Hilda and Allah azza wa jal also says that which you conceal and hide, which is in your heart, which no one else may know, no one else is aware of. Allah subhanaw taala also holds you to account for that. Now we know from the sunnah of our Prophet sallallahu alayhi wa sallam, that he sits on Allah wherever you will sell him, that Allah subhanaw taala will not hold us to account for the thoughts that we have, so long as we don't utter them, or act upon them. So how then do we understand these two verses here allow us to do the
same that will hold us to account for everything that we do, whether there is a power or hidden and here the prophets of Allah while he was telling me saying that the thoughts that you have you are not held to account for unless you act upon them or verbalize them, speak about them and so on. Allah azza wa jal is essentially saying in the verse, that the type of thought, or the type of concealed action that you are held to account for is the firm intention or conviction that you have the heart, that is what Allah azza wa jal hold you to account for. What is the Prophet sallallahu alayhi wa sallam is saying that the thing that you're not held to account for are the mere thoughts
that you have that you don't then turn in
To conviction, for example, someone says or someone else who thought that they should go and rob something from steal something from a shop. That's a thought that comes in, they dismiss that thought, Allah Azza doesn't hold you to account for it. They dismissed that thought or something which came in or, you know, it's like a curiosity or whatever it may be just a thought that comes into their mind, or they're watching something or seeing something. They're like, Oh, I wonder what that feels like, oh, wonder what that would be me be like, what, and then they just dismiss it as silly thought they were, they were never going to plan or look, or family even tried to go and look
at some, they it was just a thought that came into their mind and they dismiss it. Allah subhanaw taala doesn't hold you to account for that. But the person who has the thought, then he makes the firm conviction. And they want to go and they would stop planning. And they would start going and scouting the areas, though that person has that firm conviction. And then for one reason or another, they're prevented. Not that they stopped, there is a difference between the one who has the firm conviction, and then remembers Allah and the stop. The prophets of Allah where it was sent them told us that there are four types of deeds that emanate from the heart, only four types. The first person
is the one who has the firm conviction to do a good deed and then they're unable to do so. For example, I want to pray, but then I fall ill or I become busy or something happens and it prevents me from praying, but genuine reason, Allah azza wa jal still gives you a deed for a good deed for that. If I go and then perform the action, I get at least 10 Good deeds all the way up to 700 and Allah azza wa jal may multiply as much as he wishes to handle Tyler.
Someone else comes and they have a firm conviction to do an evil deed. They want to go and rob that shop, steal from someone, but then they remember ALLAH and they stop. They repent to Allah Azza they stop, ALLAH turns that conviction into a good deed because they stopped for the sake of Allah. And the person who goes ahead and does it, then Allah azza wa jal holds them to account for it. Now the one who goes how goes ahead and does it. This person who has the firm conviction, they concealed it in in the heart, but they have the firm conviction that they want to do something haram, something which Allah azza wa jal has made haram, but then they're prevented for a reason that it's out of
their control. They didn't repent, within 10 back, they didn't stop willingly. They didn't remember Allah Azza didn't say no, that's haram, I would stay away, they will fully willing to do so they will actually going to go out now and go and steal. But then someone came to their house, they had an unexpected guest or on the way the car broke down or something happened. And it prevents them from reaching that end result. They are still held to account in terms of their sin, because they didn't stop, they would have fully gone ahead. But there's just the circumstance that came in their way. And that may be a blessing from Allah subhanaw taala for that person in that scenario, but at
the same time, they still come into the sin because of the conviction that they had. That is what Allah azza wa jal is referring to. If you have something in your heart that you can seal, you want to harm someone do some haram do some evil, and then you just prevented from doing so. outside of your control. Allah azza wa jal says you have sinned can be hinder. Whereas the Prophet sallallahu alayhi wa sallam is not speaking about that type of conviction. He is speaking about the stage before which is just what the mind you know what you see to yourself the internal thoughts that you have in your mind, that is what Allah is, which doesn't hold you to account for, but the moment it
turns into conviction, it now becomes an action of the heart and that is why we say in the slump, that there are two types of actions, actions of the heart, actions of the limbs, so just as your Terkel in Allah, your certainty in Allah's promise, your love of Allah, you feel all of these actions of the heart, then likewise, there are sins of the heart that you can perform also, and that is things like arrogance and so on from them is to have this type of conviction when it comes to sin. So I think that is important to understand. Allah azza wa jal says, then he will hold you to account for those things. Photography will remain your shot, he may forgive whoever he runs. When
you're actually bombing your shot. Punish whomsoever He wills clearly from the believers. If they do someone he may punish or forgive them, the disbelievers will always be punished in the next life and indeed, Allah azza wa jal has the ability of all things. Verse 285, is the penultimate verse of Surah Baqarah 286 is the last verse of Surah Baqarah. These two verses are mentioned as being some of the West virtuous verses of the Quran. They are known for their virtue, and for certain for certain things that the Prophet sallallahu alayhi wa sallam said concerning them, so they are considered for example, the Prophet sallallahu alayhi wa sallam mentioned them as being from the
treasures that Allah subhanaw taala revealed to him from the treasures of the Quran are these two verses the last two verses of Surah Al Baqarah. And in the hadith of Obama, Sudan on Saudi about the Allahu under is corrected and so everybody in Sahih Muslim, the Prophet says on Allahu alayhi wa sallam whosoever reads these verses are night before they sleep, Kavita they will be
Eat sufficient for him meaning that they will prevent them from any harm that particular night and so they are virtuous, Ayat and verses of the Quran that should be recited should be memorized and should be studied.
In verse 285, Allah subhanaw taala says, Not Rasul aubema wounds you know email or be he will mean on cologne em and Abby law he won't.
He will quit OB he will also de learn who Federico Bernina ha the musoni Makan who sent me an hour Aparna will Florida Rob banner Elaine Cal mercy. The messenger believes in what has been sent down to him from his Lord, as do the faithful mean the believers. They all believe in Allah, His angels, His scriptures and his messengers, and they make no distinction between any of his messengers they say we hear and we obey cuentas your forgiveness our Lord, indeed to you we shall all return. This verse is the statement of Allah azza wa jal outlining the belief of the Prophet salallahu alayhi wa sallam DAFI that the belief the faith that he had some Allah who already was selling his theology,
and therefore the theology and the belief of the believers who follow him son, Allahu alayhi wa sallam, and that is that they believe in everything that Allah revealed to them to the messenger, sallallahu alayhi wa salam. They believe in Allah as long as they believe in Allah commands, they believe in the stories and parables that Allah sent. They believe in the fears of the unseen, that Allah azza wa jal has told them about the belief in everything that Allah subhanaw taala has given to them. And that is the crux of faith. The essence of faith is to have the type of belief in everything. So for example, in the last couple of episodes, we've mentioned things about
transactions. And we said that one of those things that Allah azza wa jal legislated, is that when it comes to testimony, in terms of transactions and so on, the witness of two women is equal to the witness of one man. That's something which Allah revealed in the Quran. The believers are those people who submit to every verse of the Quran, they believe in what Allah revealed to them, even if they may personally have some issue with that from a personal situation or illogical thing, whatever. They may have some gripe with this, but that is Chapin coming to them and trying to make them discontent with the Lord and their religion. So their challenge now is to overcome that
personal discontentment that they have that is emanating from Shaytaan from the whisperings of their soul and to submit to Allah subhanaw taala rather than then inflaming that for that they have in their heart that discontentment and dismissing what Allah azza wa jal has said, or putting that as a secondary preference to put that down as a secondary preference. And so Allah subhanaw taala is saying that the believers, the Messenger of Allah, they believe in everything. They believe in Allah, all of them, they believe in Allah, and they believe in His angels, and they believe in the scriptures and they believe in His messengers, and they say, We make no distinction between them as
we said before, that it is not from good conduct, that we pit one messenger against another, even though we know that Allah azza wa jal has given some of the virtues over another, but that is not done in way by way of arrogance, or by way of demeaning or diminishing the status of one messenger of ALLAH from another, but rather they say the believers Samia and our Aparna we hear and we obey, whatever Allah says, We listen to it, and we submit to it fully full on ACARA BANA well, you leakin Mercy of Allah, we want your forgiveness and therefore from the greatest means of seeking forgiveness from Allah azza wa jal and attaining forgiveness is this what Allah azza wa jal has
mentioned and that is the you obey Allah subhanaw taala you hear and you obey. By doing so Allah azza wa jal will give you His forgiveness. If you fulfill your YG back to obligations and you stay away from the Muhammad, you're the prohibitions that Allah has placed upon you. That is one of the greatest ways of achieving and attaining Allah's forgiveness and they know that they will return to the Lord, invest 286, the final verse of the surah.
Allah subhanaw taala then says, Learn you can live with Allah when Epson Allah will saraha the harmonica Sabbath where the hammock test Sabbath, indeed Allah does not burden and he sold with more than he can bear. Indeed, that which agains of good, each gains whatever good it has done and suffers ispad Allah azza wa jal gives us a beautiful principle, now religion in this final vessel, surah baqarah and that is that Allah does not burden you with something that you cannot bear. So therefore everything that you have upon you, in terms of the challenges, the hardships, the difficulties, the trials and tests, they are placed upon him because Allah knows that you can deal
with them. Allah knows that you have the strength and the ability to deal with them. And it is your challenge to find the way to Allah subhanaw taala during that difficulty, and during the challenge, challenge and trial, but if you can do so Allah knows that you have that you can find that path towards him. Likewise, Allah azza wa jal does not place upon us a burden in terms of the Sharia, though we cannot Bet you can't pray standing presetting
If you can't make we'll do it with water make Tamil whatever it may be Allah azza wa jal has made a way out for us. But know that what you do whether of good or bad it is upon you Lahoma cassava to soul for that for it is that which ends of good what are they hammock tested and upon it is that generous a team of evil.
Allah subhanaw taala then tells us of a number of dials that the believers make. Or Ben Allah to in Siena, a wok burner, they say oh Allah do not hold us to task if we forget or make mistakes. And these are the areas that we're going to be mentioned. Now the Prophet told us and Allah while he was telling me the hadith of Ibn our basketball, the Allahu Allah whether it's cricket in Sahih Muslim, he said that Allah azza wa jal responded and he said, But Frank I have done so Allah granted these to us and it is from the greatest of Mercy of Allah azza wa jal upon this ummah, that certain things Allah subhanaw taala has forgiven us for pardon us for we are not held to account for the first of
them is that if we forget something, Allah doesn't hold us to account, you forgot that you were fasting, so you ate and drank, you are held to account for it, you forgot that it was time to put it genuinely forgot, because you just became busy with something and your mind was just somewhere else and you genuinely forgot manner of any laziness on your part or any any, you know, any any shortfall. It will show coming up on your part, Allah Azza doesn't hold you to account for it. Oh, a foreigner or the genuine mistakes that we make you genuinely misunderstood something or you genuinely did something that you didn't intend to do any harm. But it just turned out that way.
Allah subhanaw taala doesn't hold you to account for that. Allah azza wa jal has forgiven us for our mistakes, our genuine mistakes and he has forgiven us for the things that we forget. Rob burner wallet Marlena is one camera Hamilton who are living in Amin Commelina Allah do not burn Oh Allah azza wa jal drama burdens as you burden those before us. Meaning Allah don't make things as difficult to punish as you did for some of the nations that came before. But Israel as we know, because we've mentioned a number of examples throughout this amazing Surah of the Quran Surah Al Baqarah. They had upon them certain restrictions and laws that were placed that were difficult, hard
to do. They could bear them, they could do that. But they were difficult in terms of their food, in terms of the way that they could fish on the Sabbath and hunt in terms of the things that they were able to do or they couldn't do. They had difficulty upon them. Allah subhanaw taala lifted a great deal of burden from us, for example, from those things as the prophets of salaam told us that when people used to have to pray before, they could only pray in a place that was dedicated for prayer. They had to go for example to the masjid. They could only pray the imagine for us. If we could only pray in the masjid. Now you're working. You're busy. You have to pray five times a day you're at
home, you have children, yeah, all of these things, were traveling whatever. You can only pray in the masjid. You would have to find a masjid. And in certain places in certain areas, it's not as easy as it may be in others, but from the blessings of Allah azza wa jal is that he made the whole earth a place of prayer. That's just one example of the burden that Allah lifted from this Oma. And so when we think about oh, this is difficult or is too hard work. Allah azza wa jal has told us that he has made it easy for us. And yes, there is still some difficulty that is inherent in the worship of Allah azza wa jal, because that is the way everything is when you go to work. When you earn
something, when you when you when you want to achieve something or accomplish something, whatever it may be, there is always inherent difficulty involved. So likewise, when it comes to in terms of fulfilling your Islamic obligations, as well.
Rob BANA wala to Hammermill narmala pattern and OB and Oh ALLAH to burden us with more than we have the strength to bear. So ALLAH SubhanA data has not made anything upon us that it's overly difficult and if it is, then there are concessions. If there is something it is there is concessions upon it. For example, the person who physically can't go and make her lunch, we're told that someone can go and make hajj on their behalf. Allah azza wa jal has really lifted burdens upon you, you physically or you financially cannot give us the car you don't have. You don't have the money to give zakat. There is no psychiatry upon you. Allah subhanaw taala doesn't place upon you a burden that you
cannot bet what a foreign Filipina or ham Ohana berada of Allah pardon us, forgive us have mercy upon us. Thermo Lana phones on calming caffeine in your eye will protect us to help us against the disbelievers. This is an amazing verse of the Quran. And it is full of these two hours that Allah subhanaw taala has out of His mercy answered for this ummah. And we ask Allah azza wa jal as he mentioned in this verse, to pardon us to forgive us and to shower His mercy upon us as we come to the end of the Tafseer of Surah Baqarah. And we ask Allah as we did that, it gives us the life and the ability to continue with this Tafseer until we complete his book, and that Allah subhanaw taala
mixes from the people of knowledge and understanding and the people who when they read the book of Allah azza wa jal, the contemplate upon it signs that upon its lessons and they benefit from it and they
take that knowledge and place it into action. May Allah Subhana Allah bless us, and may Allah azza wa jal reward us for studying his book and can grant us the blessings of the Quran in this life and in the next part of Lo Fi comm what sort of Allah wa ala Nabina Muhammad in what are the early he was speaking Mandarin was terrible Alikum warahmatu Allahi wa barakato listening Bismillah
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