Kamil Ahmad – Parables of the Quran #07
AI: Summary ©
The transcript discusses various paraphrasal concepts used in various paraphrasal concepts, including the use of "has" to describe emotions and the importance of remaining steadfast on one's shrouds. The speakers emphasize the need to be mindful of one's hearts and the importance of following guidance and trusting one's own worth. They also mention a program called "has" and a follow-up on the seventeenth week.
AI: Summary ©
This is the sound, the vacuum.
This is the sound, the vacuum.
As-salāmu alaykum wa-rahmatullāhi wa-barakātuh.
We continue on with our series on the
amthāl al-Qur'ān, the parables of the
Qur'ān.
And we move on to parable number 13.
And this brings us to Sūrah al-Mā
'idah.
There were no parables in Sūrah an-Nisā'
that I am aware of.
So the last parable that we had covered
was from Sūrah al-Imrān.
Now obviously, when it comes to the parables
of the Qur'ān, we mentioned in the
introduction that we have explicit parables where Allah
actually says, you know, this is a parable.
He uses the word مثل, parable.
And then we mentioned there's another kind of
parables, and those are indirect.
And scholars with deep knowledge of the Qur
'ān, they're able to extract such parables.
So who knows, maybe perhaps there is a
parable in Sūrah an-Nisā' that we're unaware
of, that other scholars might be aware of.
So in Sūrah al-Mā'idah, we have
the story of the very first killing, the
very first murder on the face of this
earth between human beings.
And that was when Qabīl killed Ḥabīl, the
two sons of Adam.
So Allah mentions that story, وَتْلُوا عَلَيْهِمْ نَبَأَ
بِنَي آدَمٍ, you know, tell them the story
of the two sons of Adam.
After Allah mentions the story, Allah Subh'anaHu
Wa Ta-A'la then tells us that
because of this killing, He decreed something.
He decreed something, He legislated something.
And that brings us to the parable of
unlawful killing, the parable of unlawful, illegitimate killing.
And the reason we say unlawful killing or
illegitimate killing is because, as you will see,
there is a killing which is mandated and
lawful.
And so Allah Subh'anaHu Wa Ta-A
'la says in verse 32 of Sūrah Al
-Mā'idah, ذَعْدَ
ذَلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ Allah says that is
why, meaning because of the story of the
killing of the two sons of Adam.
Because of that, we ordained for the children
of Israel, for Bani Israel, that whoever takes
a life, whoever takes a life unjustly, without
it being as a result of murder, meaning
taking the life of the murderer, without that
reason or you kill someone because he causes
mischief in the land.
Allah says whoever kills someone without it being
one of these two reasons, then it is
as if he killed all of mankind.
And that whoever saves one life, it is
as if he saved all of mankind.
And then Allah says our messengers already came
to them with clear proofs, but many of
them still transgressed afterwards through the land.
So here we have the comparison, actually there
is two, there is two parables, two comparisons
Allah makes.
Number one, that of unlawful killing.
So killing one human being unlawfully, Allah compares
it to killing all of mankind.
Whoever does that, it is as if he
has killed all of humanity.
And vice versa, whoever saves the life of
one human being, it is as if he
has saved the lives of all people.
Now how is it that killing one person
is equal to killing all of mankind?
What is this comparison about?
So the scholars of Tafsir, they mention that
when a person kills someone else without any
reason, meaning unjustly, unlawfully, it demonstrates that his
actions are obviously without a justifiable reason.
And that means that this person, he doesn't
care whether he sheds blood for a lawful
reason or an unlawful reason.
And so such a person will kill regardless.
If he takes someone's life unjustifiably, then he
is someone who will do that again and
again and again because he doesn't care.
And so such a person doesn't have a
natural restraint that would prevent him from killing
unjustly.
So by taking one life unlawfully, he shows
an attitude of devaluing all human life.
And so that is why him killing one
person is equivalent to killing all people because
his actions basically suggest that he wouldn't hesitate
to repeat such a crime.
Likewise, the opposite, saving one life is like
saving all life when a person refrains from
killing someone else despite that inner temptation to
murder someone.
Because in the end of the day, people
kill others because of something inside of them.
There is a reason, but it's unjustifiable.
But there is a reason.
So when he refrains from killing someone else
despite that inner temptation, and instead he chooses
to allow someone to live, his action, Allah
compares it to saving all of humanity.
And that is because this person, he values
human life.
He values human life.
And so his fear of Allah perhaps or
his moral restraint serves as a barrier against
unjustly killing someone.
Not just in one instance, but in all
potential situations.
So if he saved a person by not
killing him once, there's a good chance he'll
do it again.
Meaning, there's a good chance he won't kill
someone else.
And so this is basically the comparison that
we have here.
Now, Ibn Al-Qayyim, he mentioned this ayah
and this parable in his book Addaa'u
Ad-Dawaa.
And when he mentions it, he initially says
that a lot of people, they misunderstand this
ayah and they misunderstand this parable.
They think that Allah is equating the gravity
of the sin to someone who kills a
lot of people.
So he's saying that people think that this
ayah is talking about, if you kill one
person, it's like another person who has killed
a hundred people.
Like a mass murder.
So they couldn't understand this and they wondered
how could this be true?
How are both the same?
Both are not the same.
The one who kills one person, he has
that sin.
But the one who kills hundreds of people,
obviously his sins are greater.
So he answered this question or this doubt.
And so he says, if it is asked,
where is the comparison between a person killing
one person and someone else killing all of
humanity?
Where is the comparison?
It can be said that the comparison is
from several different ways.
And then he mentions five comparisons.
He mentions five ways that the two are
the same.
Where you kill one person, it's like you've
killed all of humanity.
Where is the comparison?
Number one, he says, in disobedience to Allah
and the severity of the punishment.
He says, the one who kills one person
and the mass murderer, they share in their
disobedience to Allah.
And both of them are going to face
a severe punishment.
Both are going to face a severe punishment
in the Akhirah and even in this dunya.
But he says, although the severity of that
punishment may differ, may vary.
He says, for example, killing a prophet or
a just leader or a scholar guiding people
to justice is a graver sin than killing
an ordinary individual.
Right?
So even one person who kills an average
person and another person who kills, let's say,
a prophet, obviously the two are not going
to be the same in terms of how
Allah deals with it.
But in the end of the day, they
both share in what?
In their disobedience to Allah and in facing
a severe punishment.
Number two, he says, they're the same in
their boldness in shedding blood.
In their boldness in shedding blood.
He says, both display a similar audacity and
disregard for human life.
So a person who unjustly kills one person,
he has proven his willingness to harm others
whenever the opportunity arises.
And so in this way, he shows enmity
towards all of humanity.
Right?
So when you unjustly kill one person, he
says, this boldness, this audacity, this jurah to
perpetrate such a crime is the same as
someone who kills many people.
Number three, that was number two, right?
Number three, both are entitled to the capital
punishment.
Right?
قَتْلِ الْقَاتِلِ In the shari'ah, it's equal.
Whether you kill one person or whether you
kill a hundred, the punishment is the same.
Number four, he says the identity of the
person.
What do we call such a person?
He says, whether one kills one person or
he kills many, he is labeled what?
A murderer.
He is labeled a sinner.
He is labeled a fasiq.
Right?
All of these terms in the shari'ah
apply to him whether he kills one person
or whether he kills many.
And number five, he says harm to the
collective body of human beings.
He says Allah likens the believers to a
single body, right?
In the hadith, Allah says we are like
one body.
We are harmed to one part affects the
whole.
He says similarly, killing one believer is like
harming all believers as it disrupts the harmony
and the unity of the Muslim community.
He says furthermore, believers serve, the Muslims serve
as protectors of humanity.
Right?
So harming one Muslim undermines this protection.
Or harming one human being undermines this protection
impacting humanity at large.
So the point here is that it's not
just from one way but from many multiple
different ways that this comparison is true.
This comparison where Allah compares killing one person
as if it is killing all of mankind.
We move on to the lessons that we
learn from this parable.
Number one, the gravity of the sin of
murder.
Ibn Qayyim, in Ad-Dawah, he puts this
sin as the second after shirk.
So shirk is the gravest and the most
serious sin.
And after that he mentions the sin of
killing unlawfully.
And he mentions that here we have three
rights being violated.
What are the three rights that are being
violated?
First of all, the right of the victim.
The right of the victim, you've transgressed against
him, you've taken away his life.
Number two, the right of Allah.
Before that, obviously, every time a person commits
a sin, it's transgressing against Allah.
Because Allah told us not to do it.
So you're transgressing against the rights of Allah.
And number three, the right of his family.
The right of his family.
So he goes on to say, the right
of Allah can be made up through At
-Tawbah, right?
That's how we make up for whatever we
do transgressing the boundaries of Allah, by making
Tawbah.
He says, and the right of the family
can be made up by Diyah, by giving
them blood money.
If they forgive, if they pardon and say,
you know, we won't take away your life,
but we want the blood money.
But how about the right of the victim?
This is the right that is left.
It cannot be made up for in the
Dunya.
And that's why the sin of murder is
so great, right?
It's unlike any other sin.
With other sins, you transgress against others, you
could ask them to forgive you, etc.
You can compensate, you know, if you harm
someone, there is Qisas, right?
Retribution.
You injure someone, there's retribution for that.
He can get back his right from you.
If you transgress against his wealth, his property,
etc.
But if you transgress against his life, there's
nothing he can do to get back his
right.
And the only time that will happen is
on Yawm al-Qiyamah, right?
However, if the person sincerely repents to Allah,
the murderer, if he sincerely repents to Allah
and he changes his ways, right?
Allah will allow retribution on the Day of
Judgment by allowing the victim to get back
his right.
And that will be if they are both
believers.
You know, there will be Qisas on the
Day of Judgment.
There will be retribution.
And that will be right before entering Jannah.
That will be right before entering Jannah.
You know, any unsettled disputes in the dunya
will be taken care of after the Sirat.
A place called the Qantarah.
The Prophet ﷺ said this is where the
believers, they'll get back their rights from each
other.
And then Allah will admit them into Jannah.
The second lesson that we learned is the
gravity of initiating any evil.
The danger of starting something evil that people
follow you in.
Where did we learn this from in the
story of the two sons of Adam?
What did the Prophet ﷺ tell us?
The Prophet ﷺ says, and this is in
Bukhari and Muslim.
He says, no soul that is wrongfully taken,
no person that is wrongfully killed, except that
some of its burden of its blood is
upon the son of Adam, Qabil.
Because he was the first one to institute
murder.
He is the first one to institute murder
to start this practice.
And the Prophet ﷺ tells us in another
hadith, that whoever introduces a good practice, a
good deed, that is already established in our
deen.
We're not talking here about an innovation in
the deen.
We're talking about a good deed that people
have not been doing.
And you revive it, you start it.
The Prophet ﷺ says, whoever starts that, and
then people follow him in it, he will
receive their reward of them doing it, without
their reward going down.
And then he said, likewise, whoever introduces an
evil practice, that people then follow him in,
some of the sins that they incur on
themselves, he will have a share of it,
without their sins going down.
Without their sins diminishing in any way.
And so this shows us the danger of
initiating something evil.
That we should be extremely careful of doing
things that are sinful, committing sins that people
follow us in.
Because if they follow us in it, then
we're responsible, and we're going to be accumulating
all the sins of the people who follow
us in that.
As the son of Adam, Qabeer, is going
to have.
And finally, the last lesson that we'll mention
here, is that not all killings are unlawful,
but there are exceptions.
So not every killing is unlawful.
And this is important to mention, because unfortunately
some Muslims, they have this perception, because they're
so heavily influenced by liberal ideology, they think
that every single kind of killing is unjust
and impermissible.
No matter what it is.
And so here, in this ayah itself, we
have two.
What were they?
What did Allah mention?
There are two exceptions Allah made here.
مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ بِغَيْرِ نَفْسٍ So
this is the first.
Whoever kills without it being because he killed
someone.
So if you murder someone, we're going to
take your life.
And so we don't say this is unjust.
We don't say this is barbaric.
Many countries of the world, they've removed this
punishment for the murderer, because they look at
it as being barbaric.
They call it unjust, they call it backward.
But yeah, even in some western countries, they
still use it, like in the US.
But in countries like Canada, they've abolished it.
Instead, they give you a life sentence.
But the most just of laws are the
laws of Allah.
So this is the first.
مِنْ غَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ Or
someone who spreads corruption and mischief.
And the scholars say this is of two
kinds, related to the dunya and related to
the deen.
So related to the dunya, like criminals who
go and kill people and steal their wealth.
In the past, there were highway robbers who
would just transgress against caravans, and people who
are traveling, stealing their money, etc.
So this is related to the dunya.
And related to the deen, the scholars say
an example of that is people who apostate,
the مُرْتَد.
His punishment is to be killed because if
you leave him, he's going to invite others
to leave Islam.
He's going to start spreading doubts about Islam
if you leave him.
And they say also those who call people
to certain kinds of bid'ah.
Here we're talking about kufr-based bid'ahs.
Because bid'ah is two kinds.
There is the one that leads to kufr,
and there is the one that is not
kufr.
So for example, and we had this in
the past.
There were individuals who came, and they came
with kufr-based beliefs and ideas.
They were taken and they were executed.
They were executed by the khulafa in their
time.
You had, for example, al-Jahm ibn Safwan
and his teacher al-Ja'd ibn Dirham.
They were executed.
Why?
Because they were spreading the idea that Allah
subhanahu wa ta'ala doesn't have any attributes.
They were denying the attributes of Allah.
And so we can see that there are
exceptions when it comes to killing.
Yes, generally, we're not allowed to kill someone,
and it's the gravest of sins.
It's not something to be taken lightly.
But there are exceptions.
There are exceptions.
And as I said, some Muslims today, they
have this idea that there is no such
thing as just killing.
And in fact, you know what they'll do?
They'll actually cite the same ayah.
They'll say, look at what Allah says here.
That if you kill one person, it's as
if you've killed all of humanity.
But the ayah itself is proof against them.
The ayah itself says that there are two
exceptions.
Alright, we move on after that to the
next parable.
And this brings us now to surah al
-An'am.
Surah al-An'am.
Surah al-An'am focuses in the
sense that the one who does it, it's
as if he's done it to everyone in
that sense.
So the question is, can this parable, the
previous parable, apply to other sins other than
murder?
Like someone who transgresses against others in their
honor, like backbiting, slandering, etc.
What it appears is that we can't make
that extension.
We can't make that extension because there's no
evidence for that.
So every sin is grave and serious in
its own way.
And sins are different levels.
So you have at the top shirk, and
then murder, and then zina, and then slander,
slandering, chasing women, etc.
There are different levels.
So it's difficult to make that comparison unless
we have evidence, unless we have a hadith
or something similar comparing that, saying that if
you slander one person, it's as if you
slandered every person.
And Allah knows best.
So a kafir who kills a Muslim, you
mean?
So there are rulings concerning the details of
killing that we didn't talk about.
But basically, when it comes to the capital
punishment in this dunya, where a murderer gets
killed, there are exceptions.
There are exceptions.
So the Prophet ﷺ says that the kafir
is not to be killed by a Muslim.
Meaning, if a Muslim kills a kafir, he
is not killed by that.
And other exceptions were mentioned by the Prophet
ﷺ as well.
So in the dunya, if a Muslim kills
a kafir, we don't take away his life.
But he is punished.
He doesn't get away.
He is punished.
But it's not by killing him.
And the scholars mentioned the reason for that
is that the two are not at the
same level.
The two are not at the same level
in the sight of Allah.
A believer is higher than a disbeliever.
Now, in the akhirah, again, depending on how
justifiable that killing was.
So if it was completely unjustified, then there
will be retribution.
For every zulm, there will be retribution on
the Day of Judgment and Allah knows best.
Alright.
This next parable is from Surah Al-An
'am.
And this surah focuses on da'wah to
the mushrikun.
Allah emphasizes on issues related to tawheed, his
oneness, and shirk.
And also resurrection and life after death.
The majority of this surah is related to
these topics of tawheed and refuting the mushrikun.
And so, regarding this particular ayah that we
have, it is said that it was revealed
after some of the mushrikun in the time
of the Prophet ﷺ would call on some
Muslims to revert back to their religion.
So some of the mushrikun in Mecca would
come to some of the Muslims and say,
you know, we want you to come back.
And they would try to have them revert
back to their religion and leave Islam.
And so Allah revealed this ayah in response.
Now, some scholars of tafsir mention that it
was specifically in relation to Abdul Rahman ibn
Abi Bakr, the son of Abu Bakr.
When his parents had accepted Islam, he had
not.
He was still a kafir.
And so he would try to have his
parents go back to kufr.
And they would refuse.
And later on, they made hijrah to Medina
and he remained behind in Mecca.
He even participated in the battles of Badr
and Uhud on the side of Quraysh.
Right?
But eventually, eventually later on, he did accept
Islam.
Abdul Rahman ibn Abi Bakr, eventually he did
accept Islam.
And he became a noble companion.
So what does Allah ﷻ say in response
to them doing this?
Allah ﷻ says to the Prophet ﷺ, قُلْ
أَنَا دُعُوا مِن دُونِ اللَّهِ مَا لَا يَنْفَعُنَا
وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعَقَابِنَا بَعْدَ إِذْ هَدَانَ
اللَّهِ Say, O Muhammad, say to them, Shall
we call upon others besides Allah, that which
neither benefits nor harms us, and turn back
after Allah has guided us?
كَلَّذِ اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ
يَدْعُونَهُ إِلَى الْهُدَأْ تِنَا قُلْ إِنَّ هُدَى اللَّهِ
هُوَ الْهُدَى وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ If we
do that, if we turn back to kufr,
after Allah has guided us, then we would
be like one who the devils, they made
him to wander around the earth in confusion,
while he has companions, he has friends, who
are calling him to guidance, saying, come to
us, come follow us.
And then Allah says, say indeed the guidance
of Allah is the only guidance, and we
have been commanded to submit to the Lord
of the worlds.
So, first of all, Allah subhanahu wa ta
'ala starts by addressing the Prophet ﷺ, to
ask these mushrikun, who are asking him and
the Muslims to do what?
To leave Islam and come back to their
way.
Allah says, say to them, O Muhammad, should
we call upon and worship besides Allah, lifeless
stones, rock, these idols that have no life,
that can neither benefit us nor harm us,
should we worship them, abandoning the one, Allah,
who actually has the power of benefiting and
harming?
And so you can see how Allah uses
common sense, right?
And so Allah says, as if Allah is
saying here, that if you have intellect, if
you have common sense, then you will be
able to distinguish between, you know, the worship
of Allah, that makes sense, and the worship
of idols, that doesn't make sense.
They can't hear you, they're lifeless, they can't
benefit you, they can't harm you.
As Allah says here, should we call upon
others besides Allah, that can neither benefit us
nor harm us, and then go back on
the guidance after Allah has guided us.
Then Allah gives us the comparison, right?
Allah gives us the comparison here.
So what is the comparison?
Allah compares someone who rejects the guidance after
it came to him and he accepted it,
and he leaves it, he apostates, he leaves
Islam and goes back to misguidance.
Allah compares him to someone who is, let's
say traveling, and he's traveling with a group
of people, okay?
And he starts going off on his own,
right?
And he becomes misled, and he ends up
wandering in confusion on his own, right?
Now, Ibn Abbas, Abdullah Ibn Abbas, he says
concerning this ayah, the example of the idol
worshiper is that of one whom the jinn
call him, and so he follows him.
Here he's talking about the jinn as in,
you know, an actual person who's traveling in
the desert, and the jinn, they grab him.
He says, in the morning, he finds that
they have thrown him into destruction.
Basically, he's, you know, he's lost his caravan,
and now he's, you know, he's bound to
die because he's in the middle of nowhere,
right?
And so basically, Allah says here that your
example, if you go back to kufr after
your iman, is like that of a man
who was traveling with company, right?
With a group of people, and he lost
his way, okay?
The jinn, they grabbed him, and he answered
their call, and he was left to wander
in confusion.
Meanwhile, his companions, right, they're calling him to
come back, right?
They're asking him to come back, as Allah
says here, right?
They're saying, come, come back to us.
You know, we are on the right path,
but he refuses them, he refuses to go
back to them, he ignores them, and so
he follows, you know, the shayateen, thinking that
this is the right guidance.
But in the end, he finds himself in
confusion, and in an empty desert where he's
gonna die of thirst, right?
And so here there are several layers of
comparison that the scholars have mentioned.
First of all, we have choosing to go
back to kufr after kufr, is like this
person who loses his mind.
He's traveling with a group of people, he
should stick with them, right?
But he's crazy, he goes off, wandering off
on his own.
And then, kufr is compared to what?
Being lost, wandering on earth.
And that's the reality of kufr.
As Allah mentions it in the Qur'an
as dhulumat.
Why does Allah say that it's dhulumat?
But when Allah says about an-nur, about
guidance, that it is one.
Whereas, you know, when Allah mentions kufr, he
mentions it as being multiple, plural.
Doesn't say dhulma, dhulumat.
Because that's the reality of kufr.
It is layers of misguidance, right?
And we're gonna come to a parable later
on, in surah an-nur, where Allah mentions
this, right?
So, the kafir, right?
The reality of the kafir is that they
are confused, right?
They're confused.
They're wandering around in confusion, right?
They're wandering around in confusion, because they don't
have anything to guide them, right?
So that's why one day they choose one
thing, and another day they choose something else.
Here we're talking about someone who actually, sincerely,
is looking for guidance.
We have the story of Salman al-Farisi,
for example.
How he went from one to another, right?
Because he was a seeker of the truth.
Likewise, many other people, when you read their
stories, those who accepted Islam, they'll tell you
the state of confusion they were in, and
how they were going from one religion to
another, until finally they came to Islam.
And then, Allah compares these mushrikoon, who are
calling the person to apostate, He compares them
to the devils, right?
The jinn who are calling this person as
he's traveling, right?
And that's the reality.
It's the shayateen that pull you away.
And the people who were his companions, right?
They are the duaat, right?
They are the duaat, and also the angels
who bring the revelation, calling us to guidance,
right?
Calling us to guidance.
And so, you can see how profound this
parable is.
And this is what Allah uses to refute
the mushrikoon.
The mushrikoon who were telling these Muslims to
come back to kufr.
And so, from among the lessons that we
learned from this parable is, first of all,
we learned that Islam is compatible with common
sense, and reason, the aql, the sound aql.
And it's also a religion that aligns with
what?
With the fitrah, right?
It makes sense.
And this is why in the Qur'an,
throughout the Qur'an, Allah uses logical arguments
and proofs to prove that Islam is the
truth.
To prove that tawheed makes sense.
And that shirk, it doesn't make any sense.
This is not the only place where Allah
mentions this, but in many different places in
the Qur'an, Allah uses logical arguments to
appeal to the rationale of these people, right?
And this is what we should also use
in our dawah.
When you're giving dawah to non-Muslims, use
logical arguments that can appeal to their sanity,
right?
Anyone who worships other than Allah, it just
doesn't make sense.
Because whatever they worship is powerless.
As Allah says here, that can neither benefit
nor harm.
That can neither benefit nor harm.
Number two, we learn the danger of turning
back to misguidance after guidance, right?
Turning back to kufr after iman.
Turning back to a life of sin after
istiqamah, after Allah has guided you, right?
And, you know, Allah Subh'anaHu Wa Ta
-A'la tells us that He doesn't need
us, right?
If you think you're going to harm Allah
by leaving His worship, know that Allah doesn't
need you.
And Allah can easily replace you, right?
يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ
دِينِهِ فَسَوْفَ يَأْتِ اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَ O
you who believe, whoever among you apostates and
leaves his religion, then Allah will bring a
people.
He'll replace you with a people who will
love him and they love him, who he
loves and they love him.
أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي
سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَ تَلَائِمٌ They are
humble with the believers, but severe against the
disbelievers, and they fight in the path of
Allah and are not afraid of anyone.
They're not afraid of those who criticize them.
Number three, why do people go back to
kufr after iman?
What is the primary reason?
We learn it from this ayah, right?
We learn it from this ayah, that it
is as a result of following their hawa,
right?
Following their whims and desires, and because of
the calls of shaytan.
These are the two primary reasons.
You know, there is no other explanation for
turning back on the truth, after the truth
was plain and clear to you.
And what excuse does a person have?
After he saw the truth as being the
truth.
Either it's his hawa, internally, or it's shaytan.
Right?
No person has left Islam after seeing that
it's the truth, except that this is the
reason, one of these two reasons.
Right?
If he knows that it's the truth, and
he leaves it, then it's because there's something
else behind it.
Not because he doesn't believe it to be
the truth anymore.
Right?
Like all these people who, you know, they
leave Islam because they want to live a
certain lifestyle.
Right?
They want to live the lifestyle of the
kuffar, for example.
But they can't do that while being Muslims,
and having the guilt associated with that.
I mean, they can, but there's going to
be that guilt, that what I'm doing is
wrong.
And people constantly telling them that what you're
doing is wrong.
So to remove that, they say, okay, I'll
just, you know, renounce Islam altogether.
So now no one can bother me.
Right?
And that inner conscience, that inner guilt, it
goes away.
Right?
Other people may leave Islam, because they actually
think that it's not the truth.
But these people are misguided by who?
By shaytan.
Right?
These people are misguided by the shayateen of
the jinn, as well as human beings.
Right?
The shayateen of human beings, who basically, you
know, shower them with these shubuhat, with these
doubts, to make it seem as if Islam
is not the truth.
But the reality is that Islam is the
truth, but they've misguided them.
Right?
So, from this ayah, we can see that,
you know, there is no other explanation for
a person leaving Islam and going to kufr,
besides these two reasons.
And, you know, this shows us the importance
of, the importance of ikhlas and remaining steadfast.
Right?
Having ikhlas, that the only reason why I'm
holding on to my Islam is because of
Allah.
Sincerely because of Allah, no other reason.
And then remaining steadfast upon that.
And that's why the only thing that will
save you is that.
The only thing that will save you is
your ikhlas, and, you know, asking Allah for
thabaat.
Asking Allah to keep you firm and steadfast.
You know, we should never feel guaranteed that,
you know, we'll remain steadfast upon the truth
until the end.
Right?
There are people who have left Islam.
You know, one would be shocked.
How could this person have left Islam?
Or not just Islam.
You know, people who live, and they're known
for, you know, being upon the truth and
the sunnah, and following the truth, and they
abandon that, and they start to shift towards
other ideologies, for example.
You know, what does it tell us?
It tells us that our hearts are in
the hands of Allah.
As the Prophet ﷺ says, that the hearts
of people are between two of the fingers
of Ar-Rahman.
يُقَلِّبُهَا كَيْفَ يَشَاءُ He turns them as he
wishes.
Right?
And that's why the Prophet ﷺ would make
one of his most frequent du'a.
As mentioned by Umm Salama, his wife.
Umm Salama, she says, the most frequent du
'a of Rasool Allah ﷺ was, يَا مُقَلِّبَ
الْقُلُوبِ تَبِّتْ قُلُوبُنَا عَلَى دِينِكَ O turner of
the hearts, keep our hearts firm upon your
deen.
Right?
Keep our hearts firm upon your deen.
We should always be asking Allah to keep
us firm and guided.
Finally, we'll mention last one point here, and
that is that the kuffar will strive hard
to make you one of them.
To make sure that you become one of
them.
To take you out of Islam.
To take you back to what you were.
As the mushrikun of Mecca were doing.
Right?
As they were doing.
And if it is true that this ayah
was revealed regarding Abd al-Rahman ibn Abi
Bakr, then you could see that someone like
Abu Bakr r.a, whose iman was the
way it was, and yet they didn't give
up on him.
Right?
So imagine others.
Naturally, they will go and, you know, attack
those who their iman is weak.
Right?
And those who have less knowledge of the
deen.
Right?
You know, they're easy prey.
But yet here, you know, we have the
example of the son of Abu Bakr trying
to revert his father.
And so, you know, whether you're a new
Muslim, or, you know, we're living among non
-Muslims who are trying to constantly put doubts
in our mind concerning Islam.
We need to be extremely careful.
And we need to realize that, you know,
they are constantly plotting and planning.
Right?
They're constantly plotting and planning.
You know, how can we take the Muslims
away from their deen.
You know, look at what Allah subhanahu wa
ta'ala tells us about the Christians and
the Jews.
وَلَن تَرْضَ عَنكَ الْيَهُودُ وَلَن نَصَارَ حَتَّى تَتَّبِعَ
مِلَّتَهُمْ The Jews and the Christians will not
be satisfied.
They won't be happy until you follow their
deen.
Until you become one of them.
Right?
They'll never be satisfied with you until you
become one of them.
But how do they do it?
Slowly.
You know, gradually.
Step by step.
Right?
And that's why we need to be careful.
You know, first they'll work on other things
instead of your iman, instead of your belief,
instead of your aqeedah, they'll work on other
things.
Like making you to accept certain parts of
their lifestyle.
Right?
And then once you've accepted that and you
start living like that, and you start living
like them, then they'll work on your aqeedah
and your principles and the foundations of your
deen.
And so we ask Allah subhanahu wa ta
'ala to guide us and to keep us
firm upon that guidance.
And with that we come to the end
of these two parables.
Are there any questions?
This verse, this ayah, some of the scholars
of tafsir, they mention it was revealed concerning
him.
That he was trying to persuade his father
to leave Islam.
So this ayah was revealed in response to
that.
Yes, in the end he became Muslim.
The question is, how can one make sure
that he's not misguided by his hawa?
The answer is in the words of the
Prophet ﷺ.
That one will not be a true believer
until his hawa follows the guidance of the
Prophet ﷺ.
Until his hawa is secondary to the deen
of Allah and what the Prophet ﷺ brought
us.
So basically, how do we make sure that
we're not following our hawa?
By having ta'zeem for the words of
Allah and his Messenger ﷺ.
By venerating and revering what Allah has said
and what his Messenger ﷺ has said.
Having that reverence in our hearts for qal
Allah wa qal Rasool.
So that when we hear Allah has said
this or the Messenger ﷺ has said such
and such we don't have any opposition in
our hearts.
Right?
That we want to do something because our
hawa wants to do it.
Our whims are calling us to do it.
But then we hear that for example it's
haram.
Right?
So here right away what do we do?
We put our whims to the side.
Right?
And that's basically the difference between us and
the first generation, the sahaba.
We see that practically in their lives.
Right?
Practically in their lives they were the example
of that.
On so many different occasions.
Look at the occasion of the legislation of
khamr.
That finally Allah revealed the ayah saying you're
not allowed to drink, it's haram.
And Allah says at the end of the
ayah will you now stop?
Because as we know the tahreem came gradually.
So in the end Allah said now will
you stop?
Right?
And we have the famous incident of them
just throwing away all of their alcohol until
the streets of Medina were flooded.
And look at this example.
One of the companions went to convey this
ayah as soon as he heard it to
a group of people who were drinking.
And one of them had the cup just
at his lips.
And he heard the ayah he immediately threw
it down and threw it away.
Like that level of submission and not following
one's hawah.
Right?
If that was one of us we'd say,
you know, it's my last drink, it's in
my hand, you know.
Allah will excuse me.
Right?
Like some of us do, I mean on
so many other occasions.
Like for example, fasting.
Right?
You hear the adhan for fajr and you're
drinking and oh, it's you know it's already
in my hand.
It's not a big deal.
Right?
Yes, there is the hadith that, you know,
you can finish whatever you have but some
take it further than that.
Right?
The point here is that how do we
make sure that we don't follow our hawah?
By, you know, valuing the deen of Allah.
And, you know, whatever Allah has told us
and what the Messenger of Allah has told
us.
Allahu Akbar.
Yeah.
Yeah, so the question is we mentioned earlier
that the people of bid'ah who call
to a kufri bid'ah that their punishment
is to be killed.
Is that only the leaders or even the
followers?
Obviously, it's only the leaders.
We're talking here about not just the leaders
but those who are actually calling to it.
Du'at al-bid'ah.
The ones who are calling actively.
Because, you know, they are the harm.
The ones who are calling to that.
And as I said, you have many examples
of this throughout our Islamic history.
Not just Jahl ibn Sufyan but many others.
They were taken and they were executed.
Yes.
This one is the second.
Actually, both of the ones that we covered
today are from the second category.
And usually you can know that it is
a matal when you read the kalam of
the mufasirun.
Right?
So when you come to this ayah, for
example, you know, open Ibn Kathir or open
At-Tabari, he says, this is a parable
that Allah is giving.
Or even sometimes, you know, the sahaba like
Ibn Abbas.
Regarding this ayah, he said, this is a
matal.
Right?
Wallahu ahla.
Any other questions?
Okay, so we'll stop there.
And we'll continue next week inshaAllah.
Just a reminder of the conference this weekend.
So we don't have any seerah this Friday.
Our seerah program will continue next week inshaAllah,
next Friday.
Instead, this Friday will be at Salahuddin.
And then Saturday we'll be here.
And then Sunday, back at Salahuddin inshaAllah.
SubhanakAllahumma wa bihamdik.
Ashhadu an la ilaha illa anta astawfiruka wa
tubu ilayk.
Wa sallillahumma wa sallim ala nabiyyina Muhammad wa
ala alihi wa sahbihi ajma'in.
Wassalamualaikum warahmatullahi wabarakatuh.