Ahsan Hanif – Quran Tafseer – Page 75 – The Disbelief Of The People Of The Scripture
AI: Summary ©
The importance of Surah's announcement of the upcoming Prophet arrival is discussed, including the use of scripture and a graph. The message is that the Prophet is not just a witness, but also a covenant. The importance of not assuming people's actions is emphasized, and the need for people to be aware of their actions is emphasized. The final passage of Surah to Al Imran is discussed, with the message that it is a recitation until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until the end of the episode until
AI: Summary ©
Welcome to another episode of our tafsir page
by page. Insha Allahu Ta'ala. Today we are
on page number 75,
Which is in the 4th Jews and it
is the penultimate
page
of Surah to Al Imran.
So Allah in the previous
in the previous episode we mentioned the verses
that Allah Subhanahu Wa Ta'ala mentioned
concerning Surah Al Imran and and some of
the principles that Allah gave to us. And
one of the final things that we mentioned
is the reality of this life. And that
Allah says that every soul
has has been decreed to die. Every social
taste death. And that Allah will then reward
or punish people accordingly.
So the one who is saved from the
fire enters into Jannah, they are the ones
who have achieved victory and triumph.
Today we begin from verse
187
in Surah 2 Adi Imran and that is
the statement of Allah subhanahu wa ta'ala.
Allah has taken the pledge or Allah took
a pledge
from those who were given the scripture
to make it known that they should make
it known to people and do not conceal
it. But they tossed the pledge over their
shoulders. They bartered it for a small price.
What a bad bargain they made.
Allah Subhanahu Wa Ta'ala is saying that Allah
from the people of the scripture,
from
the or from the mifak, the other covenant.
And the pledge that Allah
took from them is that they would make
it known to people and they will not
conceal
it. Make it known meaning the signs of
Allah
and from those signs was the sign of
the coming of the Prophet salallahu alayhi wa
sallam that they were given, that indeed a
messenger would appear and that these are his
signs or these are his traits, and they
would be from those things that the people
would not conceal, but rather they would convey.
We know that the people of the scripture
knew that a Prophet would be sent, that
Allah would send
a Prophet after the time of Musa Alaihi
Salam.
But they didn't know exactly where it would
come from, but they knew that he would
emerge and they knew that his time was
soon to appear and this is just before
the coming of the Prophet Sallallahu Alaihi Wasallam.
And then when the Prophet Sallallahu Alaihi Wasallam
emerged from the Arabs, from Quraysh, from Mecca,
from the descendants of Isma'in, Alaihi Salatu,
they rejected him. Many of them rejected him.
And that is because they expected him to
be from Bani Israel
from the line of Ishaq and Yaqub alayhi
mus salaam
as many of the prophets were from that
time from the people of or from the
prophets of Bani Israel.
And so Allah
chose him to be instead from the Arabs,
from the descendants of Ibrahim al Ismail alayhi
musaratus salam. They ended up concealing much of
that which they had. But we know that
they knew those signs because we have a
hadith that speak to them. From them is
the hadith of Abu Sufyan that that is
narrated by Abdul Labbaas radiAllahu anhu madr Abu
Sufyan before he became a Muslim when he
went to Byzantine Rome Byzantium.
He met with the leader, Hirakal,
and one of the questions or one of
the things that Herakul said to him is
that I knew that the time had now
come for this prophet to emerge, but I
never considered him to be from amongst you.
I never thought that he would emerge from
you. In other narrations, for example, the narration
of Salman al Farisi, radiAllahu anhu is clicking
the Muslim of Ibrahim Mohammed, the long narration
of his conversion to Islam, and the journey
that he takes in order to get to
Madinah. He's told by the monks that directed
him towards the prophet, salallahu alaihi wasalam, that
this prophet would emerge in a land of
date palm trees,
a land of date palm trees.
And so he ends up in Khaybar. Khaybar
is a place that is also known for
its date palm trees
and for its dates. And he thought that
that would be its land, that the land
where the prophet sallallahu alaihi wasallam would emerge
and Salaman al Farisi is a slave. He's
been sold from one master to another.
And so one of the Jewish people of
of Yathrib, of Medina, the old name of
Medina being Yathrib, he came to Khaybar and
he wanted to buy Salmael Farisi and he
took him back to Medina. And that is
where he then finds the prophet sallallahu alaihi
wasallam. So that's another site that he would
emerge in this place. Likewise, we have in
the story of
the Islam of the companion, Abdullah Musaam
radiAllahu an from the Jewish learned people and
scholars who accept Islam that he came and
he wanted to see if the Prophet salallahu
alaihi wasalam would fulfill the signs of a
Prophet.
And from those signs is the sign of
the shoulder or the sign seal of prophethood
on the shoulder blades of the prophet salallahu
alaihi wasallam. And from those signs is that
the prophet of allah don't eat from charity,
but they accept gifts and so on and
so forth. So these signs were well known.
Allah is saying here that we took a
covenant from the people of the book that
they would make it clear
what is the truth and that
they wouldn't conceal it.
But what did they do?
Rather they passed that pledge behind their backs,
meaning they ignored it, they broke that which
Allah had taken from them as a covenant
and they bought it for a small price.
What is the small price? The price of
the dunya. Why is that? Because they concealed
the truth
and the haqq and the truth and the
signs of Allah
so they could take something from the dunya.
So that they could keep their places of
power, position, authority, wealth, whatever it may be.
They chose the dunya over that which they
made a pledge with Allah Azzawajal with. Forbid
some ashtawn, Allah subhanahu wa ta'ala says, how
evil is that which they made a bargain
for.
In verse 188, Allah
says,
Do not think that those who exult in
what they have done and seek praise for
things that they have not done will escape
the torment. Agonizing torment awaits them.
Do not think that those people who do
evil say evil, O Messenger of Allah
and they are happy with that, that they
will escape from punishment. Just because they seem
like they're happy, they seem like they're pleasing
what it is that they're doing, don't think
that that's enough for them to escape punishment.
Or the fact that they love to be
praised for that which they didn't do. They
take the accolades of that which they didn't
do and they profess or claim that they
are people of piety, people of good, people
of righteousness,
they take
the praise for that which they didn't do,
don't think that also is something which won't
save them from punishment or rather they will
have a painful torment. And this is from
the signs of the people of Yvonne. The
signs is that even when they're upon Yvonne
and they're upon wrong and they know upon
that they're upon wrong, that they are happy
with that. That they're joy joyous over that.
Whereas the believer knows when they've done wrong,
they feel within themselves sadness.
So when the believer, for example, disobeys Allah
azza wa Jal or they miss a salah
or they haven't paid their zakah or they've
done something wrong, their heart grieves and is
sorrowful because they know that they did something
to displease Allah Subhanahu Wa Ta'ala. Whereas a
person who's a disbeliever,
a person who's a hypocrite, a person who
doesn't have any love for Allah and his
messenger Sallallahu Alaihi Wasallam on his religion will
be joyous over the fact that they have
done wrong. And the second attribute
is that they love to take accolades or
the accolades and praise for that which they
didn't do.
And that is something which is abhorrent
to the Muslim, that a person should please
you for something which isn't in you and
that's why the Muslim has told to me,
someone, you know, you don't have to expose
yourself in terms of your sins, but you're
also not fake in the sense that you
pretend and profess to be something which you
are not. And so Allah doesn't like so
that you can garner the place of people.
We also therefore understand from this verse that
if it is something which you do have,
it is a genuine characteristic
trait, action that you possess
and people then praise you and you don't
seek that praise is not showing off. It's
not out of arrogance or anything and people
praise you, then that is something which is
permissible and allowed. And that is why people
have always praised the scholars of Islam,
praised the companions of the prophet salallahu alaihi
wasallam, praised people for the good that they've
done and thank them in that way, that's
done, those people don't seek that praise, it's
not done, they don't do it to show
off and it's not done in a way
of arrogance, it is therefore permissible to do.
But if something doesn't belong to you, it's
not your actions, it's not your thing and
you take that place, that's something which is
abhorrent and something which is despite in the
religion. Either way, don't think that is something
which which will save you from this, but
rather, it will save you from the punishment
of Allah
but rather an agonizing torment awaits them. Allah
subhanahu wa ta'ala then says in verse 189,
and indeed, control of the heavens and the
earth belongs to Allah, indeed Allah has power
over everything.
The final passage of Surah to Adi Imran
from verse 190 onwards until the end of
the Surah, which we will split over the
remainder of this episode and Insha'Allah Ta'ala the
next episode
is the final passage of surah to Adi
Imran. These verses
are verses that are that are important because
of this of the signs that they contain
of the lessons that they contain
and also because they are verses that we
find mentioned in the sunnah of the prophet
Sallallahu Alaihi Wasallam as being something which the
prophet Sallallahu Alaihi Wasallam would recite
and he would ponder over and he would
contemplate over. So from the narrations that we
have concerning this final passage of Surah to
earlier Imran, it's the hadith of Abdullah ibn
Abbas radiAllahu
anhuma
that he stayed 1 night in the house
of the prophet salallahu alaihi wasallam and his
aunt Mimuna. Mimuna
radiAllahu anha, one of the wives of prophet
is also the aunt
of Abdullah ibn Abbas. So he can go
and he can stay in their home. He
doesn't have any issues in terms of segregation
and what have you. And so he spent
that night in their house and he wanted
to spend the night in worship alongside the
prophet Sallallahu Alaihi He says in his narration
that the hadith is done in Bukhari and
so on.
He says that when the Prophet
woke up in the middle of the night
or towards the 3rd last 3rd of the
night, in order to stand and pray, he
woke up. And the first thing that he
did is he recited the final passage of
Surah to Ali Imran.
Inna fihakusamawati
walar, muqtirafi lady wanharat this verse that we
will go on to 190 of Surah to
Ali Imran until the end of the Surah.
And then he got up, sallallahu alaihi wasallam,
and then he made wudu, and then he
started his night prayer. And so it's something
which the prophet sallallahu alaihi wasallam would recite
at night. And that's because, as we will
see, these verses contain a number of duas,
and they contain a number of lessons for
the believers.
It's also mentioned the hadith of Aisha Radiallahu
Anha where the prophet spent
one night
in prayer in tahajjud.
And she says he began to cry
and he cried so much that his beard
became wet with his tears. And the prophet
SAWSAW WALLAM spent the whole night awake in
prayer, crying,
and then he went into recording crying and
he went into Sajidah crying until the ground
became moist from his tears.
He
spent the whole night in prayer
and crying.
When the time of Fajr then came,
Bilal radiAllahu anhu came to call the Prophet
Sallallahu alaihi wa sallam. And as he entered,
he saw the Prophet Sallallahu alaihi wa sallam
in tears, his beard wet from his tears,
the ground is moist from his tears. And
so Bilal radiAllahu anhu said, oh, messenger of
Allah, do you do this even though Allah
has forgiven you for all of your sins,
past and future?
Allah has forgiven you for all of your
sins. Why do you do this in this
way? The prophet Sallallahu Alaihi Wasallam responded and
he said,
indeed Allah has revealed to me verses this
night.
Bow to the one who reads these verses
and does a ponder and contemplate over them.
And then he recited these verses, the final
passage of Surat earlier in run.
So, therefore, these verses are extremely important. The
prophet sallallahu alaihi wa sallam has sent us
woe to the one
who reads these verses, doesn't contemplate and ponder
over them. So they begin this final passage
begins from verse 190 and as I said
we will 190 and as I said we
will split over Insha'Allah
the remainder of this episode and the next
episode.
Allah Subhanahu Ta'ala says,
There truly are signs in the creation of
the heavens and the earth, the alternation of
the night and the day for those of
understanding.
Allah subhanahu wa ta'ala begins
this passage
by telling us to ponder over his signs
of the universe,
the creation of Allah azza wa Jal, the
heavens and everything it contains of the sun
and the moon and the stars and the
planets and the earth and everything that it
contains of signs of the mountains and the
rivers and the forests and the trees and
the animals and birds and fish. Everything that
Allah has created.
What an amazing sign.
The alternation
of the day and the night. How the
day comes and it's a time for people
to get up, to go out, seek provision
and sustenance to work, to meet, and so
on, and how the night comes upon them,
of rest, and how each one alternates one
after the other
in perfect symmetry
and how sometimes the night is extended and
the day is shortened and sometimes the day
is extended and the night is shortened. All
of this by the command of Allah azza
wa jal. Indeed within this are signs for
people of reflection.
Who are those people of reflection?
Allah subhanahu wa ta'ala then continues and he
says in verse 191,
There are those who remember Allah standing,
sitting and lying down, who reflect upon the
creation of the heavens and the earth and
they say, our Lord, you have not created
all of this without a purpose. You are
far above that. So protect us from the
torment of the fire.
In the previous verse, Allah said that indeed
in the creation of the heavens and the
earth, the alternation of the night and the
day are signs for the people of understanding,
for people who reflect and ponder. And that
shows to us that one of the major
objectives of reading the Quran, of studying the
Quran, of studying the seer of the Quran
is that we stop and we pause and
we ponder. So when we hear about the
signs of Allah, ajawajal, we stop and we
ponder over them. When we hear the stories
of the prophets and the past nations, we
stop and we ponder over them. When we
hear the descriptions of hellfire and paradise in
the day of judgement, we stop and we
ponder over them. And so we hear the
signs of Allah that Allah has has placed
all around us to show
Allah
power
and his creation
and his right to be worshipped alone and
we stop and we ponder. Allah
says these are the people who are constantly
in the remembrance of Allah They are constantly
mindful of Allah
So when, for example, there's natural disasters, they
remember Allah as a sign from Allah
There are those people who when they look
at the heavens and earth, they see the
signs of Allah.
They remember Allah as they stand. They remember
Allah as they sit. They remember Allah as
they lie down upon their sides in their
beds and so on. Always constantly in the
remembrance of Allah Subhanahu Wa Ta'ala. And they
think and they ponder over the creation of
Allah azza wa jal of the heavens and
the earth and they come to the realization,
oh, our Lord,
You didn't just create this without purpose,
with ingest,
in play.
All of this that we have, did Allah
just create us for no purpose then, for
no reason?
Rather we know that we have a purpose
and reason as Allah tells us in the
Quran and that is that Allah created us
for his worship alone. That is our primary
purpose and then everything else that we have
to do in order to live and survive
in the dunya it is part of that
greater purpose of Allah subhanahu wa ta'ala that
he has placed for us and that is
his worship alone. Jallafi'u'la.
So we realize this and when we come
to that realization
or the believers come to that realization after
pondering and thinking they say, Subhanak,
glory be to you, O Allah,
far removed are you from just wasting time
you know the mythology that some people have
it is said you know like in in
mythology it's only you'll hear this that some
people say, oh, the god gods are too
busy. Why would they care about us? We're
insignificant in terms of their creation.
So in Greek mythology and Roman mythology, they
used to say that there's too many gods.
What would they care about what people do?
They're not busy. They're not concerned. They're too
busy. Or Allah is too busy. He doesn't
care what we do. We're insignificant as as
his creation.
These types of thinking and thoughts are alien
to our religion
and that is because Allah told us that
he created us for his worship. That Allah
will hold us to account. That Allah will
record everything that we do. That Allah will
judge us and then reward or punish us
accordingly.
So subhanak,
glory be to you, oh Allah, you are
far removed from that which people have said
concerning you, from the
accusations that they make or these lies that
they say concerning you.
Allah save us from the fire
because that is essentially
the goal of every believer.
The goal of reading the Quran and understanding
the sunnah and following the religion and worshiping
Allah
The goal is to worship Allah
alone and by that and through that to
achieve success which means to be saved from
the fire.
In verse 1 92 Allah subhanahu wa ta'ala
then continues with another dua that these believers
make and they say,
Our Lord, you will truly humiliate
those you commit to the fire. Indeed, the
evil doers have no one to help them.
So Allah
is saying that these believers and look at
this amazing
this amazing thing that takes place.
That these believers as they contemplate
and ponder over the signs of Allah immediately
leads them to dua. And that's what the
contemplation
should do. You know that your contemplation is
correct and good when it brings you closer
to Allah Subhanahu Wa Ta'ala. When it changes
from contemplation into an action. When it increases
you in terms of your love for Allah
Subhanahu Wa Ta'ala, your taqwa of Allah subhanahu
wa ta'ala your du'a, your ibada that is
contemplation that is beneficial and good and it
is producing good results. So likewise these people
have said when they contemplated
over this, oh Allah save us from the
fire.
Oh Allah indeed those who enter the fire
have been humiliated.
They are the ones who
will suffer from total loss and from total
misery.
And those people who do evil, men can
come to their help.
In verse 193,
Allah subhanahu wa ta'ala then mentions a further
dua
And that is that the believers say
Our lord, we heard something someone calling us
to faith and saying, believe in your lord
and we believed.
So our lord forgive us for our sins,
wipe out our bad deeds, and grant that
we join the righteous when we die.
This is an amazing dua. Allah subhanahu wa
ta'ala says that from the duas of the
believers is that they say, oh Allah, we
heard the one calling to iman, meaning the
prophet sallallahu alaihi wasallam. And those who then
follow in his footsteps, they call to Allah
ajawal, they call to iman.
We heard them saying,
believe in your Lord.
Have iman in your Lord
for a manna and we responded. We had
that belief. We turned to you, oh Allah.
We accepted iman. We believe in you alone.
We worship you alone. We say La ilaha
illallah.
Allah
says that if you do that
oh Allah therefore forgive us for our sins.
One of the benefits therefore from this dua
and this verse is that one of the
greatest ways and means of having your dua
accepted
is by having iman.
It is from the greatest
ways of having your dua accepted.
Therefore,
showing your Iman,
as is mentioned in this dua. It is
one of the greatest ways of achieving forgiveness
from Allah Subhanahu Wa Ta'ala. And that is
why the Prophet said, sallallahu alaihi wa sallam
concerning the people who stand on the day
of Arafah and Arafah. He said that indeed
the best of duas
is the Dua of Arafah and the best
that I and the prophets before me said
is He's saying the best dua that you
can make
or the best dua that you can ever
make is the one that's made on the
day of Arafah
for those people in Arafah. And the best
dua that all of the prophets ever made
is the dua of Dua.
Dua. And Allah as a result knows what
it is that you want and Allah gives
to you and answers your duas. And you
find this similar in the Quran, this principle.
Because Allah mentions to us that the prophet
Yunus alaihi wasalam, when he was in the
belly of the whale, in the depths of
the ocean, what is the dua that he
made to seek Allah's help to be extracted
from that situation, to be given relief in
that time of difficulty?
Glory be to you, I have wronged myself.
So it is an acknowledgement
of Allah's tawhid and it is an acknowledgement
of our weakness and our sin. Likewise here,
we see the statement of Imaan. O Allah,
we heard the one calling us to believe
in you and we responded.
So Allah forgive us for our sins.
And wipe away our bad deeds, expedite our
bad deeds,
and cause us to die along with the
righteous. What an amazing dua. What an amazing
supplication
to be made from the believer to their
lord
The final verse that we will take today
194 is then a further dua. So this
is now the 4th dua that Allah
mentions if you like in terms of
in terms of the categories.
Allah says that the believer then says
Our Lord, bestow upon us all that you
have promised through your messengers.
Do not humiliate us on the day of
resurrection
for indeed You never break Your promise.
O Allah give
to us all of the blessings. One of
the beauties of the duas of the Quran
and the sunnah of the prophet
is that the duas are comprehensive.
Short in words, great in meaning.
Here, look at this dua. Oh, Allah,
grant to us everything that you promised us
by the tongue of your messengers.
Your messengers came, meaning the prophet salallahu alaihi
wa sallam, and he told us that if
you do this, you will get this reward
and that reward and that. Rather than asking
for each one of those things, the dua
that they make is oh, Allah grant to
us all of the promises that your messengers
made. All of the promises that your messengers
made give us all of that That is
the beauty of the Quran. That is why
from the duas that are complete from the
duas that you should make and memorize and
constantly constantly recite other duas of the Quran
because of their comprehensive in nature. Look at
the duas that we mentioned already in Surat.
Waqida adaabana Rahu Allah save us and give
us the good of this life and the
next life and save us from the fire.
That's a comprehensive dua. All of
the good of the dunya, all of the
good of the akhirah, what more is left
and save us from the fire. And that
is the nature of the duas of the
Quran and the Sunnah. So here they say,
oh Allah, bestow upon us all that you
promised
us through your messengers.
And oh Allah, do not humiliate us on
the day of resurrection. Do not humiliate us
by punishing us. Do not humiliate us by
exposing our sins and the errors that we
made in this life. Do not humiliate us
in any way.
You never break your promise. What is the
promise of Allah
that if you have tawhid and you worship
Allah, you stay away from the Haram, you
do the halal, Allah
will forgive your sins and Allah will enter
into enter you into paradise and Allah will
veil your faults from others and Allah will
not humiliate you. And so that is what
the people want and therefore
in the next verse 195 which we will
come on to in the next episode, Allah
says,
Allah responded to them. Allah answers and accepts
that which they say and it is an
amazing
acceptance and reward that they will have But
we will leave them inshaAllah ta'ala for our
next episode.