Kamil Ahmad – Parables of the Quran #5
AI: Summary ©
The speakers discuss various topics related to money and credit cards, including the importance of finding justification for punishment, finding a way to overcome punishment, and the need for hard work and effort to earn profit. They emphasize the need for strong arguments and caution against the idea of debating and justifying their actions. The importance of credit cards and the need for people to use them for debating and learning about Prophet's teachings is also emphasized.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, Lord of
the worlds.
May the peace and blessings of Allah be
upon the best of Allah's creation.
And upon his family, his companions, and those
who are guided by his guidance.
And may he wait for his sunnah until
the Day of Judgment.
O Allah, teach us what benefits us, and
benefit us with what You have taught us,
and increase us in knowledge.
Wa arina alhaqqa haqqan warzuqna ittiba'ah.
Wa arina albaatila baatilan warzuqna ijtinaabah.
Waj'alna mimman yastami'una alqawla fayattabi'una
ahsana.
As-salamu alaykum wa rahmatullahi wa barakatuh.
We continue on with our series on the
Amthalul Qur'an, the parables of the Qur
'an.
And today, insha'Allah, we're going to complete
the parables mentioned in Surah Al-Baqarah.
We have one last parable that remains in
Surah Al-Baqarah.
And then we'll cover the next parable, which
is in the next surah, in Surah Ali
'l-Ra.
Now, the last several parables were on what
theme?
Basically, spending.
Spending for the sake of Allah, giving, being
generous with our wealth.
And talking about the reward of our sadaqah
when given sincerely.
And also, giving us parables related to
being careful that our sadaqah are not wasted.
That they are not nullified due to one
reason or the other.
So after Allah mentions all of these parables,
and we have an entire discussion on giving
and being generous.
Now, Allah Subh'anaHu Wa Ta-A'la
starts speaking about consuming
wealth unlawfully.
Through haram ways.
And that is basically what brings us to
ar-ribah.
What brings us to ar-ribah.
Ar-ribah in Arabic basically means an increase.
Rab'a yarbu means for something to increase.
And there are different kinds of ribah that
have been mentioned.
However, the most common kind of ribah is
what is known as ribah al-fadr.
Where you lend someone money, and you then
get it back with an increase.
And you make that a condition in the
contract.
That's the key here.
You make that a condition in the contract.
And this was common among the people of
Jahiliyyah, before the Prophet ﷺ came.
And it was common back then, just as
it is common today as well.
As we know, whenever we talk about ribah,
this is the most common type that we
see today.
Where you go and ask the bank for
a loan.
And they say, no problem, we'll give you
a loan.
But when you want to give it back,
you're going to have to give it with
an increase.
And when the Prophet ﷺ entered Mecca, in
the conquest of Mecca.
Or rather later on, in the Hajjatul Wida,
the farewell Hajj.
The Prophet ﷺ mentioned many things in his
khutbah.
Among the things he mentioned is that from
this day onwards, ribah is finished.
And the first ribah that I'm going to
abolish is the ribah of al-Abbas.
His uncle al-Abbas used to lend people
money in Mecca.
He was a rich businessman.
And he used to lend people money, but
he used to do it with interest.
So the Prophet ﷺ said he was abolishing
it.
And he started with his own uncle.
Now ribah was also one of those things
that the prohibition of it came down in
a gradual way.
It was not just all of a sudden,
ribah is haram, stay away from it.
Why?
Because the people were accustomed to it.
This was their way of life.
Just like what also came down in stages,
the prohibition of alcohol.
The prohibition of alcohol.
So initially Allah ﷻ said regarding ribah in
Surah Ali'Imran, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا
تَأْكُلُوا الرِّبَّ أَضْعَافًا مُضَاعَفًا O you who believe,
do not consume ribah, doubled and multiplied.
Meaning, if you take a little bit of
ribah, there's nothing wrong with that.
But don't take it doubled and multiplied in
large amounts.
And then the following ayat from Surah Al
-Baqarah were revealed.
Stating that ribah, that's it.
It is completely finished.
It is completely haram.
And Allah ﷻ mentioned several ayat here at
the end of Surah Al-Baqarah talking about
this.
And so no one can come today and
cite the ayah in Surah Ali'Imran and
say, well, what Allah has made haram is
if you take a lot of ribah.
Small percentages are okay because of this ayah.
These are people who cherry-pick ayat that
suits their hawa, that suits their whims and
desires.
And they don't look at the bigger picture
and they don't look at the other ayat.
And so Allah ﷻ gives us a parable
of those who consume ribah.
How do they look like?
And how will they be?
And so Allah ﷻ says, and this is
verse 275 of Surah Al-Baqarah, الَّذِينَ يَأْكُلُونَ
الْرِبَىٰ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ
الشَّيْطَانُ مِنَ الْمَسِّ Those who consume ribah, they
cannot stand.
And this refers to on the Day of
Judgment.
When they come out of their graves, they're
not going to stand.
They're not going to be able to stand.
Except like one who stands being beaten by
Shaytan into insanity.
Like a crazy person.
Someone who's possessed by Shaytan.
And he's confused and he's all over the
place and he can't walk straight.
Allah says, ذَلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ
الْرِبَىٰ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الْرِبَىٰ That is
because they say that al-bay' trade, business,
is just like ribah.
But Allah has permitted trade and He has
made ribah haram.
فَمَنْ جَاءَهُ مَوْعِظَةٌ مِّنْ رَبِّهِ فَانْتَهَى فَلَهُمَا سَلَفَ
وَأَمْرُهُ إِلَىٰ اللَّهِ So whoever receives a reminder
from his Lord, whoever hears these ayat and
then it affects his heart, and now he
stays away from whatever ribah he was involved
in the past, then Allah says, he can
have whatever his previous gains that he made
through ribah, he can keep it.
As long as he sincerely repents to Allah
and he stops.
And his affair rests with Allah.
وَمَنْ عَادَ فَأُولَيْكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ
But whoever returns to ribah after these ayat
have become clear to him, then they will
be from the people of the hellfire to
be in there forever.
This is only the first ayah, and then
the next several ayat are also on the
topic of ribah.
But let's focus on this ayah because this
is the parable that we want to talk
about.
And so here Allah Subh'anaHu Wa Ta
-A'la compares the one who consumes ribah,
the murabil, the one who consumes ribah, Allah
compares him to one who is beaten by
shaytan.
يَتَخَبَّطُهُ الشَّيْطَانُ إِلَى الْمَسْيَانِ And so a person
who is possessed, let's say by a jinn
or a shaytan, or he's insane, someone who
is insane, or someone who is beaten up
so badly that he drops down.
And then when he tries to get up,
he can't.
He tries to get up, but he just
falls back down.
So imagine that.
Imagine such a person.
Those who indulge in ribah, their state will
be like this when they rise from their
graves on the Day of Judgment.
And this is only the beginning of their
punishment.
And this is the view of the majority
of the scholars of tafsir.
They say that this refers to the person
when he rises from his grave on the
Day of Judgment.
And Abdullah ibn Abbas, he also mentions this.
Abdullah ibn Abbas.
He says about this ayah, Abdullah ibn Abbas,
The one who consumes ribah will be resurrected
on the Day of Judgment in a state
of insanity and choking.
And Allah subhanahu wa ta'ala mentions after
a couple of ayat, that those who do
not stop from indulging in ribah, what does
Allah say?
فَأذَنُوا بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ That if they
don't stop, then let them be warned of
a war that they are entering into with
Allah subhanahu wa ta'ala and his Messenger.
And that's why Abdullah ibn Abbas says, it
will be said to the murabi, the one
who is involved in ribah, it will be
said to him on the Day of Judgment,
Pick up your weapon and go and fight.
Meaning, fight Allah.
And so this is a severe warning regarding
the danger of ribah.
Something that many people have taken very lightly
today, right?
Unfortunately.
And they try to find all kinds of
justifications to make it halal.
Even though it is one of the major
sins.
One of the major sins.
It's among the ten that Rasulullah ﷺ mentioned
in one hadith as being al-mubiqat.
The ten destructful sins.
Putting them in the list with shirk, with
murder, with zina.
And the Prophet ﷺ also mentioned the punishment
for these people in the barzakh.
And that is in the grave.
That they will continuously receive this punishment until
the Day of Judgment.
And so the Prophet ﷺ mentioned a dream
that he had seen.
He had seen a dream one night.
And others say that he was shown this
when he went up on the Night of
Isra.
He was taken by angels who showed him
different kinds of punishments.
Different people being punished in different ways.
It's a long hadith.
We're not going to go through the entire
hadith.
But we're only going to go through this
part.
He says, Rasulullah ﷺ, We reached a river.
And the narrator, he says, I thought he
said that the river was as red as
blood.
The Prophet ﷺ says, We reached a river.
And we found that there was a man
swimming in the river.
And on the shore, there was another man
standing with a huge pile of stones or
rocks.
And so the man in the river, he
would swim towards the man on the side.
And then as he comes to him, he
opens his mouth.
And the man on the side, he picks
up a rock and he throws it at
him.
Throws it into his mouth.
And then he goes back swimming and then
he comes back again.
And the same thing keeps on happening repeatedly.
At the end of the hadith, the Prophet
ﷺ asked the two angels, I've seen many
things today.
Explain to me what each of these punishments
means.
And so he was told that this punishment
was for this person.
That punishment was for that person.
When it came to this punishment, they said,
This is the one who used to be
involved in riba.
This is the one who used to be
involved in riba.
And so he's in this constant state of
punishment where stones or rocks are being thrown
into his mouth.
And stones are heavy.
So there's no way for him to escape.
And if we think about it, this punishment
is because these people used to unlawfully consume
the money of others.
And that's why Allah says here in this
ayah, الَّذِينَ يَأْكُلُونَ الرِّبَى Allah doesn't say الَّذِينَ
يَرْبُونَ He doesn't say those who are involved
in riba.
Those who take interest.
He says those who eat it.
Those who consume it.
Because people who consume, they're greedy.
They want to eat up the money of
others.
Then Allah subhanahu wa ta'ala mentions the
justification that these people put forward, their excuse.
And here we're talking about the kuffar.
So Allah says, those who consume riba, they
will rise, stand up, like someone who's been
beaten into insanity by shaitan.
And then Allah says, He tells us the
justification that they put forward.
Meaning the kuffar of the people of Jahiliyyah
in those days.
And people put forward all kinds of justifications
even until this very day.
Not just for riba, but for everything.
Anything that they're involved in, and they don't
want to give it up.
Because they can't do something haram unless they
find a justification for it.
As long as they claim to be Muslims.
If someone doesn't claim to be Muslim, then
that's a different story.
He'll say, I don't believe in Islam, and
that's it.
He'll live and indulge in whatever haram that
he wishes to.
But someone who claims to be a Muslim,
and he's adamant on persisting in a particular
sin, he wants to live that way.
But if you tell him it's a sin,
he's going to live with guilt.
So what's the easiest way out?
Find a justification.
Go fatwa shopping.
Look for opinions of scholars.
Maybe there's a way out.
Maybe some scholar said it's permissible.
And so what did the kuffar say?
ذلك بأنهم قالوا إنما البيع مثل الربع That
is because they say that bay' or trade,
or business, buying and selling, is just like
riba.
What was their argument?
They said, what's so bad about interest?
How is it different to buying and selling?
I buy something for a hundred dollars, and
I go and sell it for a hundred
and fifty.
This is trade.
This is business.
Whatever you buy, whatever inventory you have, whatever
you're selling, you did not buy it at
the same price.
Otherwise, what's the benefit?
There's not going to be any profit.
Right?
And Allah has made, you know, business permissible.
You buy something for a hundred dollars, sell
it for however you want.
However much you want.
A hundred and fifty, two hundred.
You're going to get a profit out of
it.
Right?
So they said, what's the difference?
You know, I lend you a hundred dollars,
and I ask you to return it as
a hundred and fifty.
Right?
And this extra fifty dollars is basically for
the period of time.
This is what they say.
This is for the period of time that
I had to wait to get back my
money.
So it's fair.
Right?
Now, how did Allah respond?
Allah says here, this is what they say.
That trade, البيع مثل الربا It's the same
as the riba.
Did Allah respond by saying, you know, you
guys are liars.
This is not the same.
Did he, you know, come with a counter
argument?
No.
Allah says, وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الْرِبَا That's
it, in simple words.
To the point.
Allah said, Allah has made البيع, trade, buying
and selling, halal.
But Allah has made رِبَا حَرَام Right?
That's it.
You know?
It's the end of the story, right there
and then.
And this teaches us a huge lesson.
Right?
That this deen is about what?
About submission.
It's all about submitting to what Allah legislates.
Not going back and forth, you know, in
a long-winded debate.
Right?
And what we learn from this, the scholars,
they have a principle.
And that is that, they mention a principle
that is that there is no qiyas in
the face of a nas.
Meaning, that if you come up with an
analogy, a qiyas, when you have a clear
-cut text, an ayah or a hadith, that
qiyas is invalid.
It's a false qiyas.
A false analogy.
Qiyas is only used when we don't have.
Right?
When we don't have a clear-cut ayah
or hadith.
Right?
So these people came with an analogy.
And they tried to, you know, put two
things to be similar.
Right?
And so, business transactions are halal, but riba
is haram.
Right?
That's it.
And this is the only place in the
Qur'an where Allah subhanahu wa ta'ala
mentions something like this.
Right?
Where He says, أَحَلَّ كَذَا وَحَرَّمَ كَذَا This
is the only place in the Qur'an
where Allah will say, Allah has made this
halal and that haram.
Right?
You won't find this anywhere else in the
Qur'an.
But we can also add to this.
We can also add to this that the
difference between the two.
Right?
Yes, it comes down to submission.
And, you know, we don't argue.
We say, Allah has said it's, you know,
business is halal and riba is haram.
End of story.
But we can say that business, what does
it involve?
It involves effort.
It involves hard work.
And it involves capital.
And you have to really, really work hard
to earn the profit in the end.
Right?
On the other hand, riba, if a person
is rich and people are in need of
money, he'll say, come.
He gives them money and he charges them
interest and he goes home and he just
chills and he just sleeps and that's it.
No hard work.
No effort.
Right?
And the more time he gives to the
people, the more he's going to charge.
Right?
And the greater the profit.
The whole while, he's not doing anything.
Right?
There's no hard work.
And this is injustice.
Right?
You become rich through this method while another
person, he's working hard day in, day out,
sweating to make that profit.
And, you know, in the end of the
day, the two of you are the same.
And that's why Allah says, وَأَحَلَّ اللَّهُ الْبَيْعَ
وَحَرَّمَ الْرِبَا And that's why they say that,
you know, riba, it makes the poor poorer
and makes the rich richer.
If we were to think about the wisdoms
behind why Allah has made riba haram, it's
because the poor, they are basically burdened by
debt.
Right?
Meanwhile, the rich, they take advantage of the
poor by building their wealth, primarily through, you
know, whatever they accumulate from the poor.
And that's why Islam teaches us that when
it comes to lending, when it comes to
lending, the idea behind lending should be that
it is a charitable act.
Right?
Loans and lending is not to be looked
at as a business opportunity.
It's not looked at as a transaction from
the financial transactions that we have in Islam.
Right?
Throughout, you know, the Qur'an and the
Sunnah, we find that, you know, we're encouraged
to, you know, lend people money, but as
an act of kindness, as an act of
charity.
And, you know, what does Allah tell us?
In these same ayats, you know, that if
someone is having a, you know, difficult time
repaying, go easy on him.
وَأَن تَصَدَّقُوا خَيْرٌ لَكُمْ And if you were
to just, you know, pardon him and not
even ask him for the money, that's better
for you.
Because you did it as an act of
charity.
And so this is basically the parable that
Allah gives us regarding the murabi, the one
who consumes riba.
And so among the lessons that we learn
from this parable, first of all, we see
the ugly state of the murabi, the one
who consumes riba.
And Allah Subhanahu wa ta'ala only mentions
such examples so that, you know, we take
admonition.
And we're reminded by this.
And we fear him.
And then we change our ways.
Right?
You know, imagine from the very first moment
that these people rise from their graves.
You know, on Yawm al-Qiyamah.
Everyone's gonna be resurrected.
Everyone's gonna come out of their graves.
And we know how difficult that scene is
gonna be.
Right?
The people are gonna be in a state
of horror, in a state of terror.
And as Allah mentions, وَتَرَى النَّاسَ سُكَارًا وَمَا
هُم بِسُكَارًا You know, the people, it'll seem
as if they're drunk, but they're not drunk.
These are the people in general.
So then imagine among all these people, you
have these people getting up.
Those who were involved in riba, rising from
their graves, you know, in this state.
Like a person who is insane, in a
state of insanity, in a state of confusion.
Like someone who's possessed by a jinn or
a shaytan, or someone insane, or someone beaten
so badly, he falls to the ground, and
you see him getting up, and he's unable
to get up.
Right?
As Allah Subhanahu wa ta'ala says, as
if they were beaten into insanity by shaytan.
And so, this has not been mentioned regarding
anyone else.
Right?
This state in which they will rise from
their graves, it hasn't been mentioned regarding anyone
else.
That shows us, you know, how severe it
is in the sight of Allah.
The second lesson, some scholars actually mentioned that
this is also, this parable also applies to
these people in the dunya.
How?
Basically, these people, you know, if you were
to go to Bay Street, go to the
stock market.
These people, they look like they're insane.
Right?
Always worrying about their money.
The stocks go down.
They're going crazy.
Right?
Likewise, anyone.
Anyone who, his heart is attached to the
dunya, and all he's worried about is his
money.
Right?
All he's worried about is his money.
If he was to lose that money, just
look at his state.
You know, look at the state he's gonna
be in.
In a state of insanity.
Right?
And so, in the ayah, Allah does not
mention, you know, is this related to the
akhira or the dunya.
But as we mentioned, the vast majority of
the mufassirun, you know, if you go to
the books of tafsir, they all mention, this
is how these people will stand on the
day of judgment.
Right?
But we can say it also applies to
them in this dunya.
The third lesson is that for the believer,
for the believer, your consideration has to be
for what Allah has legislated.
Right?
If Allah says something is haram, that's it,
it's haram.
If Allah says something is halal, it's halal.
Right?
And so, even if today we discover that
certain things are haram, that certain things that
Allah has made haram are harmful.
Right?
As we have seen, you know, today, you
know, through scientific advancement, they tell us why
certain things are harmful for us, for our
bodies or whatever it be.
Right?
And today, you know, these societies, they make
certain things as being, you know, unlawful because
of their harms.
And 1400 years ago, Allah already made these
things haram.
So if today we discover why certain things,
you know, are haram because of their harms,
we say that we do not deem those
things as being haram because of what they
have discovered today.
Right?
There's something very important to understand.
Whether we know the harms or not.
Right?
Whether we know the harms or not.
Which is why, you know, if someone says,
I'm gonna stay away from alcohol because of
its harms.
Right?
Because of its medical harms.
And not because Allah has made it haram.
Right?
If that is the reason why he stays
away from it, such a person is not
a Musa.
Such a person is not a Musa.
He says, I'm gonna stay away from alcohol
because of what we have discovered today.
Not because Allah says it's haram.
Or someone, he says, I'm gonna fast Ramadan
because of the health benefits.
Not because Allah has said we should fast
the month of Ramadan.
Such a person is not a Musa.
Right?
This is similar to all man-made laws.
All man-made laws where, you know, unfortunately,
even in our Muslim countries.
Right?
They make certain things to be a crime
because of its harms.
Not because, you know, Allah made these things
haram in the Qur'an.
Right?
And then they come and say, well, these
things also come in line with what Islam
says, so it's all good.
But they did not legislate that this is
a crime because of what Islam says.
Right?
And this is how they fool the masses.
Right?
And so this is a very, very important
point.
Because everything comes down to our submission.
Right?
Everything, the very definition of Islam is al
-istislam.
To surrender, to submit to what Allah has
legislated.
All right, we move on after that to
the next parable.
And this is in Surah Ali'Imran.
And this parable is concerning the birth of
Isa Alayhis Salaam.
The birth of Isa Alayhis Salaam.
How was Isa Alayhis Salaam born?
From the womb of his mother.
Okay.
But, can a person be born without a
mother and a father?
Hmm?
Yeah.
So, this parable that Allah gives is actually
part of several ayat in Surah Ali'Imran.
Almost 80 ayat in Surah Ali'Imran were
revealed when a Christian delegation came to meet
the Prophet Sallallahu Alaihi Wasallam in Medina from
Najran.
These were Christians from Najran who came to
Medina in the 7th year of the Hijrah
or the 8th year or the 9th year
of the Hijrah.
There is a difference of opinion among the
scholars.
Nonetheless, these Christians came after Islam invaded Arabia.
Right?
After the conquest of Mecca.
And they came because now they have to
be ruled under the rulership of the Prophet
Sallallahu Alaihi Wasallam.
But they were not willing to embrace Islam.
Right?
These Christians were adamant and stubborn.
So, they came and they started asking questions
to the Prophet Sallallahu Alaihi Wasallam.
They said, we are the true Muslims.
Because we are followers of Isa Alaihissalam who
came before you.
Right?
So then, they started asking questions.
And Allah Subhanahu Wa Ta'ala would basically
reveal ayat to the Prophet Sallallahu Alaihi Wasallam
to say to them to basically respond to
them with such and such.
That's why we find in Surah Ali'Imran
several ayat.
قُلْ يَا أَهْلَ الْكِتَانِ O Muhammad, say, O
Ahlul Kitab, O people of the Book.
And so they had these public debates with
the Prophet Sallallahu Alaihi Wasallam where Allah would
reveal to him certain ayat and he would
use these in his debate with them.
And this ayah that we're going to talk
about is one of those ayat.
So, they asked the Prophet Sallallahu Alaihi Wasallam
a question.
You know, as a part of the debate,
they said, O Muhammad, you insult our companion.
Meaning, Isa Alaihissalam.
You insult him.
He said, what do I say?
They said, you say, he is a servant
of Allah.
And that, for them, was an insult.
Why?
Because he's not saying that he's a son
of Allah.
Or that he is Allah.
So they said, you say that he's a
servant of Allah.
So the Prophet Sallallahu Alaihi Wasallam said, yes.
He is the servant of Allah and his
messenger.
And he is the word.
The kalima, the word that Allah breathed into
Maryam.
What is this kalima?
What is this word?
Kun.
Kun, which means be.
So, they got very upset.
Right?
And then they said, they asked the Prophet
Sallallahu Alaihi Wasallam, have you ever come across
a human being that was born without a
father?
So the Prophet Sallallahu Alaihi Wasallam did not
say anything.
He waited for Allah to give an answer.
And this was the answer that Allah gave.
The example of Isa in the sight of
Allah is like that of Adam.
He created him from dust.
Then he said to him, be, kun.
And there he was.
Kun fayakun.
There he was.
And so the birth of Isa Alaihi Salam,
and this is verse number 59 of Aad.
The birth of Isa Alaihi Salam is being
compared to what?
What is it being compared to?
The creation of Adam Alaihi Salam.
Not the birth of Adam, right?
We don't say the birth of Adam.
Because he was not born from another human
being.
The birth of Isa is being compared to
the creation of Adam Alaihi Salam.
And so in order to refute these Christians,
Allah Subh'anaHu Wa Ta-A'la brought
for them an example from something that they
already believed in.
Right?
And that is, they also believe that Adam
Alaihi Salam was created or a mother.
Right?
So if Adam Alaihi Salam was created without
a father, rather without even a mother, then
why is it difficult to believe that Isa
Alaihi Salam could be born without a father?
Because that was their question, right?
They said, have you ever come across a
human being that was born without a father?
And so look at how powerful this argument
was.
Look at how powerful this ayah is in
demolishing their argument.
And so if Adam's creation was a miracle,
since it was without a father and without
a mother, but rather by Allah saying, that's
how Allah created Adam.
By saying, be, and there he was.
Then, the birth of Isa Alaihi Salam was
also a miracle.
Right?
Without the need, without any need, to attribute
to him a father.
There's no need for us to attribute to
him a father.
Not only that, but the Christians give divinity
to Isa Alaihi Salam because of his miraculous
birth.
Right?
They also believe that, you know, Isa Alaihi
Salam was born without a human father.
This is where we agree with them.
Right?
But obviously the difference is, as you know,
they say that his father was Allah, and
we say he didn't have a father.
Right?
But they do believe that he, this was
a miraculous birth.
Right?
So we say, based on this logic of
yours, right?
Adam Alaihi Salam would be more deserving of
divinity since he also did not have a
mother.
Why don't you say that Adam Alaihi Salam
is the son of Allah?
You say that Isa Alaihi Salam is the
son of Allah because he had no father,
so it must have been Allah.
Then why don't you say the same about
Adam when he didn't even have a mother?
Right?
This is an argument, basically, this is what
their belief implies, or this is what it
necessitates, by implication.
But now the question is, why did Allah
create Isa in this way?
In this particular way?
Ibn Kathir, he says, in his tafsir, that
Allah wanted to demonstrate his power to his
creation.
He created Adam without a male or a
female, and he created Hawwa, his wife, from
a male without a female.
So Allah created Adam without a male and
a female, he created Hawwa from a male,
Allah created Hawwa from the rib of Adam
without a female, and Allah created Isa without,
or from a female without a male.
Right?
And he created the rest of us from
both a male and a female.
This is why Allah says in Surah Maryam,
Allah says regarding Isa Alayhi Salam, and we
made him a sign for the people, a
miracle for the people.
Basically, Allah Subhanahu Wa Ta'ala, he wanted
the creation, the birth of Isa to be
a miracle for the people, to show the
power of Allah, that he's able to do
anything.
So anyways, we mentioned that some 80 ayat
of Surah Ali Imran were revealed addressing these
Christians who came from Najran.
So, after going back and forth, you know,
in this debate with Rasulullah Sallallahu Alaihi Wasallam
responding to each one of their arguments, with
logical arguments, as you can see here, right?
I mean, here we have a very logical
argument.
It should appeal to their senses.
Right?
But still, these people, they stubbornly refuse.
Right?
They stubbornly refuse to accept Islam.
So then, in the end, Allah Subhanahu Wa
Ta'ala told the Prophet Sallallahu Alaihi Wasallam
to invite them to what?
A Mubahala.
What is a Mubahala?
Basically, where you have two opposing groups, each
claiming to be, you know, upon the truth,
and saying the other ones are liars.
You know?
So, basically, what these two groups do, is
they come out, and they bring their families
with them.
And, each of them, they ask Allah to
curse whoever is lying.
They say, O Allah, curse the liars, whether
it is us or them.
Right?
As Allah Subhanahu Wa Ta'ala says, فَمَنْ
حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ
فَقُلْ تَعَالَوْا Allah says to the Prophet Sallallahu
Alaihi Wasallam, in these ayat, he says, so
whoever argues with you about him, about who?
About who?
About Isa Alayhi Salaam.
Whoever disputes with you, O Muhammad, about him,
after full knowledge has come to you, then
say to them, come, let's go.
فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا
وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ
نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ Say to
them, let's go.
Come, let's go.
And call our children and your children, our
women and your women, ourselves and yourselves, then
let us sincerely invoke the curse of Allah
upon the liars among us.
So the Prophet ﷺ went to bring his
family.
He brought Ali رضي الله عنه الحسن الحسين
الفاطمة and then the Christians they
said because deep down inside deep down inside
they knew that this is indeed a Prophet
of Allah.
They were no different than the Jews of
Medina who recognized that this was the Prophet
that they were waiting for.
As Allah says يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ يَعْرِفُونَهُ
كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ They recognize him.
The Jews of Medina recognize Muhammad ﷺ.
They know he is the awaited Prophet they've
been waiting for for ages.
Just as they know and recognize their own
children.
So they said that if we go into
this مباهلة with him and he is a
true Prophet from Allah we're bringing the curse
upon the curse of Allah upon ourselves.
And so what did they do?
They surrendered.
They told the Prophet ﷺ we're not going
to do this.
And so these people they were arrogant but
they were not ignorant.
They were arrogant but they were not ignorant.
And they knew the consequence of this.
So they refused, they surrendered themselves saying that
whatever you decide concerning us, we'll accept it.
Right?
They refused to accept Islam.
So the Prophet ﷺ he signed a treaty
with them where they would have to pay
jizya.
Where they would have to pay jizya as
long as they do not want to accept
Islam.
Alright.
From the lessons that we learned from this
parable is first of all that Allah ﷻ
created Isa ﷺ in this particular way to
show us what Allah is capable of doing.
And that everything goes back to his power
to his will to his ability to his
decision and so he creates whatever he wishes
and there is none who can stop the
will of Allah.
And this is why even Maryam the mother
of Isa ﷺ she was shocked when the
angel came and told her that Allah is
blessing you with a child.
قَالَتْ رَبِّ أَنَّا يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي
بَشَرٌ That Ya Rabb how can I have
a child a son when no man has
touched me?
قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَعُ Allah responded
by saying you know Allah creates whatever he
wishes Allah creates whatever he decides whatever he
wishes إِذَا قَضَ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ
فَيَكُونُ whenever he decides about something that he
is going to create all he has to
do is say كُنْ بِي and there it
is so these same words of كُنْ فَيَكُونُ
were relayed to Maryam so that she herself
understands fully well that you know this is
a miracle from Allah and this child is
from Allah and that was also to you
know to reassure her you know to calm
her down you know if she becomes pregnant
that she doesn't have to worry you know
how did this happen etc and so you
know this all shows us that whenever Allah
decides anything it's going to happen the second
lesson that we learned we see here that
Allah subhanahu wa ta'ala mentioned an argument
from a premise that was agreed upon by
the opponent right and this is something very
very important in a debate if you want
to debate someone and you want to easily
defeat him okay bring an argument whose premise
the foundation of it is something that they
agree to right because if they agree to
something then you say based on this you
know premise that me and you agree on
you have to believe such and such you
have to believe in whatever I'm saying here
right and so here the Christians agree that
Adam was born without a mother and without
a father Allah did not bring an argument
that was you know something contrary to what
they already believe because if you bring an
argument that they don't agree with they'll easily
just you know they'll easily just say that
well you know we don't believe in this
premise to begin with right they could easily
you know shrug it off and say you
know we don't believe in this foundation to
begin with but Allah brings an argument from
something that they already believe in and that
is how Adam a.s. was created right
and so Allah used that analogy instead of
any other because it's something agreed upon and
therefore it's convincing and you could easily defeat
your opponent by using such arguments and finally
we see the permissibility of debating with the
people of falsehood Islam allows us to debate
with our opponents whether it be people from
other religions or whether it be people from
deviant sects right the idea of debating is
you know permissible in Islam and we see
it in so many different places in the
Quran we see it in so many different
places in the Quran in fact we see
a command, Allah commands us to debate with
who?
with who?
Ahlul Kitab right وَجَادِلُوهُمْ بِالَّتِي هِيَ أَحْسَنُ debate
with them in the best manner and Allah
says وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ
أَحْسَنُ do not debate with Ahlul Kitab except
in the best way however it's important to
understand here that debating is not easy and
it's not for everyone right you have to
bring strong and convincing arguments right especially if
the debate is public because you don't want
to lose a debate in public you know
when the followers of your opponent are watching
where there could have been a chance for
these people to accept Islam and you lose
the debate and now all those people, that's
it you've lost them right so debates should
be done at the right time and with
the right people you don't just debate with
anyone also in front of the right audience
right especially from the Muslim side right
it's wrong for us to have debates with
Muslims who are not educated in their deen
because if something goes wrong that's it, they're
going to start doubting Islam now we're not
talking about the opponents, we're talking about our
own people right and the right person should
be debating the right person from the Muslim
side should be debating right and that doesn't
mean just anyone who's knowledgeable right because someone
can be knowledgeable but he doesn't have the
experience of debating right nor should it be
a person who doesn't know anything right but
he's good at debating right both are wrong
because what happens when ignorant people debate even
if they're good at debating and they have
a shallow understanding of Islam if something goes
wrong and they get cornered in a debate
they'll end up they'll end up revising their
own stances and we have seen this unfortunately
on many occasions there were people here in
this very community, in North America but in
this very community, in Toronto itself someone who
was known for debating with the Christians and
the Atheists but he didn't have a good
foundation he didn't have a good strong foundation
and you know because he debated so much
with these people he ended up changing a
lot of his views a lot of his
views you know he said for example that
Allah he rejected Qadr, imagine that he rejected
Qadr why?
because he debated with an Atheist who said
how can Allah decree that a person is
going to * fire beforehand that's injustice that's
unjust right this same person ended up today
saying that Isa Alayhi Salam was crucified on
the cross that he was killed on the
cross right but he was a famous debater
because he was very strong, he was very
eloquent and very good at debating right, but
it shows us the danger of debating when
you don't have a strong foundation that's why
Shaykh Al-Islam Ibn Taymiyyah he says not
anyone who has some knowledge meaning not any
scholar who has knowledge is necessarily able to
express it someone can be very knowledgeable but
he may not be good at teaching that
knowledge you find this if you go to
university you have some very boring professors right
you'll just fall asleep there's no problem with
his knowledge he's very knowledgeable but he doesn't
know how to express it right, he says
not anyone who has knowledge is necessarily able
to express it and then he says knowledge
is one thing and explaining it is something
else and debating it is yet a third
thing and then refuting the arguments of the
opponents is yet a fourth thing so these
are all different categories right, and so we
shouldn't say just because a person is a
scholar he's able to debate right, Allah may
not have given him the ability to debate
and so this is where we'll stop for
today insha'Allah and we'll continue next week
we'll continue on with some more parables from
surah Ali Imran insha'Allah are there any
questions so
basically the question is if someone bought a
car on Riba or a house or anything
he was involved in Riba but he didn't
know that it was wrong what should he
do?
okay so he knew that it was haram
anyways, either way he needs to repent to
Allah he needs to turn to Allah in
sincere repentance and completely stop whatever he's involved
in of Riba now what does he do
with his wealth?
Allah subhanahu wa ta'ala said that he
can keep whatever he earned as mentioned in
this ayah he can keep his previous gains
and in the other ayah also وَإِن تُبْتُمْ
فَلَكُمْ رُؤُسُ أَمْوَالِكُمْ لَا تَظْرِمُونَ وَلَا تُظْلَمُونَ once
you have repented then you can keep your
capital whatever you have Allah says he's not
going to wrong us he's not going to
wrong us so that's what he needs to
do right he needs to sincerely repent to
Allah and completely stop what he is involved
in yeah yeah so here Allah says فَمَنْ
جَاءَهُ مَوْعِضَةٌ مِّنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفْ
right whoever whoever receives the reminder from Allah
and then he stops meaning being involved in
riba then he can keep whatever he made
in the past yeah mhm
that's what
he said regarding when I heard I went
mhm mhm
yeah yeah
because he was also getting involved in logic
a lot using rational thought and basically there
was a sect in the past known as
the mu'tazila the mu'tazila they relied completely on
the aql the human intellect and logic and
preferred the aql over the clear text of
the Quran and the sunnah and he actually
went and I believe it was his PhD
at UFT in which his thesis was on
a tafsir of a mu'tazili scholar the tafsir
of Zamakhshari so that's what he completely involved
himself in the arguments of the mu'tazila until
this day that's what he is doing any
other questions?
I'd rather not say it's better for us
so that we don't find him on youtube
no we don't mention the names of deviant
people publicly yeah so
the question is about credit cards we learned
about the dangers of riba and the very
essence of a credit card is riba where
you're borrowing money from a bank or whatever
and they stipulate in the contract interest it's
stipulated in the contract that if you don't
pay by the end of the month then
you're going to pay interest right it's haram
even if you say that I'm going to
make sure I pay I'm going to pay
every month, I'm going to pay on time,
I'm never going to pay any interest it
still is haram because you agreed to a
haram condition in the contract however we say
now when it comes to credit cards and
other things as well that in cases of
necessity where you have no choice but to
opt for a credit card then it's permissible
so you have many instances where you can't
survive without a credit card for example you
need to rent and they say bring your
credit score for example and you don't have
a credit score because you've never had a
credit card or you know for whatever other
reason you need a credit card then the
scholars say it's permissible it's permissible to use
it but they say it's permissible because of
a principle we have called that cases of
necessity make what is haram permissible however there's
another principle that says الضرورات تقدر بقدرها the
necessities should only be used accordingly for example
someone who's in the middle of the desert
and he's going to die and he comes
across a pig and he slaughters it and
he eats it how much of it should
he eat?
should he just have a feast and just
eat till he's full?
no right only the amount that he needs
in order to survive likewise you're eating, you're
eating something and there's nothing around you except
a glass of wine and you start choking
you're eating and you start choking you're going
to die unless you drink something there's no
water around so you drink the wine the
alcohol but you don't drink all of it
right only the amount you need so likewise
we say with regards to credit cards and
riba in general riba in general it's haram
but if you need to resort to it
then only the amount that you need unfortunately
this is a problem Muslims they cite this
principle when it comes to riba they say
oh but cases of necessity were allowed and
then you see them they live lavishly in
luxury all based on riba contracts and the
second part of the question was about cashbacks
there's nothing wrong with taking cashbacks if he
needs to if he needs a credit card
for that reason then he can do that
get the credit card but if he has
other sources then he doesn't need the credit
card if
he has multiple credit cards the question is
why does he have them yeah then he
has to get rid of them there's no
need for it if he gets rid of
if he needs it then he can keep
it it all depends on the need and
the necessity and again he shouldn't use it
he should basically not use it because he's
keeping it for a purpose and that's just
for the credit score and he shouldn't be
using it otherwise the
brother is asking about other punishments mentioned in
the Quran these are the only ones we
have in the Quran so you have this
one how they will rise on the day
of judgment and the wage in the war
against Allah and his messenger but we have
several in various hadith we mentioned one hadith
the river of blood there's also another hadith
in which the Prophet says that that riba
is of different kinds the least severe of
it is equal to committing zina some 30
times or something like that 36 times 36
times or like committing zina with one's mother
so these are various hadith mentioned regarding the
severity of riba so
the question is regarding debating for students of
knowledge I guess the question is how to
debate like a guide that would be an
entire lecture but generally as we mentioned we
need to keep certain things in mind we
should you know be qualified for debating we
should have the tools for debating it's a
skill and some people are born with this
skill and others are able to acquire it
but as we said the main thing is
knowledge you want to be well versed in
the deen and and you know basically there
are books that have been written as well
you know this is a genre in the
uloom of Islam so
the question is that people who are involved
in mortgages which are basically riba the excuse
or the justification they mention for being involved
in a mortgage they say well if I
go and rent I'm paying for someone else's
mortgage because you know when you go to
live in someone's house you rent their house
they have a mortgage to pay and usually
they'll set the rent according to the monthly
mortgage that they have to pay so the
question is you're sinful then you know you're
involved in that so what's the difference if
if I rent and give him the money
for mortgage what's the difference between that and
me going and getting my own house on
mortgage this is no different than you know
what Allah has mentioned here right again we
have to really reflect and ponder over the
ayat of the quran now look at how
Allah responds the kuffar in that era with
the prophet sallallahu alaihi wasallam they said the
same thing they used a false analogy right
a false qiyas you know they said you
know buying and selling is no different than
riba I go buy something for a hundred
dollars and I sell it to you for
a hundred and fifty what's the difference between
that and me lending you a hundred dollars
and asking for fifty extra it's the same
thing so Allah responds by saying Allah has
made buying and selling permissible trade and he
has made riba haram that's the end of
story right these are people who want to
find excuses and justification for something that is
clear and they'll mention such examples there are
so many other justifications that they'll bring today
it's not the only one okay but basically
the answer to the question is no you're
not sinful you are renting it doesn't matter
where your money goes right your money is
going for the purpose of rent not for
the purpose of a mortgage right that's you
right and you're not sinful for what they
do you know if someone uses your money
that you gave in rent to you know
sell to buy drugs are you sinful so
if he uses that money to be in
a haram transaction of riba you're not sinful
for that the
question is regarding the punishment mentioned by the
prophet that he saw certain people being punished
in a certain way who are these people
the day of judgement hasn't come so you
know does it mean that these people their
judgement is done and now they're being punished
no everyone will go through a punishment in
the grave even before the day of judgement
the punishment of the grave is something real
and is something we believe in it's part
of our aqeedah to believe that there is
punishment in the grave does that mean all
these people who are being punished they're not
going to have a day of judgement no
right this is just the prelude this is
just the beginning of their punishment and then
there will be hisab and there will be
punishment but does it mean that the believer
should lose hope no because there are some
people who will be punished in the grave
but they won't be punished in the hellfire
and so there are several things that can
reduce our punishment or wave it completely some
of those things are the punishments in this
dunya others are punishments in the graves and
other things the terror on the day of
judgement will reduce a person's punishment to go
through all that difficulty for the believer that's
why we say and then there's also the
shafa'ah there's also the intercession of the
prophet salallahu alayhi wasalam which will take place
on the day of judgement on the day
of judgement there will be people who the
prophet salallahu alayhi wasalam he will intercede on
their behalf he will ask Allah that these
people are from my ummah they're destined for
the hellfire and they're saved as a result
of the intercession of the prophet salallahu alayhi
wasalam so there are different ways in which
a person may not necessarily go to the
hellfire for major sins and Allah knows best
okay I guess we'll take one last question
yeah so the question is about the al
-mubiqat that we mentioned the destructful sins we
have two different hadiths there are two different
hadiths one mentions seven and the other mentions
ten so who knows them?
what are they?
they are the worst of sins so it
begins with shirk magic yeah it
is zina, murder disobeying
parents yes, al-qadf accusing chasteful women of
zina yes running from the battlefield in jihad
running away from the enemy so how many
are there?
so that's seven no who knows?
we mentioned riba, right?
riba is among them yes, the one who
gives false testimony false testimony and I think
that's ten, right?
that's nine we mentioned murder inshallah
we'll remember okay we'll stop here okay
yeah consume the wealth of