Mohammad Qutub – Quran Tafseer al-Baqarah – Make Us Muslims 128-29
AI: Summary ©
AI: Transcript ©
I pray to Allah almighty, and I send
prayers and blessings upon prophet Muhammad sallallahu alaihi
wa sallam, his noble family, righteous companions,
and all those that follow them with the
right guidance until the day of judgment. Ameen.
Glory be to you, oh, Allah. No knowledge
have we except that which you have taught
us. Indeed, you are the all knowing, the
all wise, my dear brothers and sisters. Assalamu
alaikumu arahmatullahi
wabalaqqatuh.
Hope everyone is doing great on this fine
night. And we continue with the tafsir of
Surat Al Baqarah.
And last time, we were talking about the
verse that mentioned how Ibrahim and Ishmael alayhim
as Salam
were raising the foundations of the Kaaba.
Okay?
And how
while they were doing that, they were making
this dua saying,
So they were asking
Allah to accept
this great deed that they were performing as
they were doing it. And the series of
du'as is continuing as we will see.
So that in the next verse,
Allah
tells us,
So first they asked Allah subhanahu wa ta'ala,
accept from us this deed, this amazing deed.
They are getting
reward for everyone that benefits and benefited from
the Ka'aba, from that time,
all the way up until the day of
judgment. As we know because the Ka'bah will
continue
until the time of?
The time of whom?
Until the time of someone?
The guy who
destroys it.
Right?
The guy with skinny legs from Abyssinia.
As the prophet
said, he is the one who will destroy
the Kaaba. This is at the end of
time. That's it. It's
finished.
Our Lord,
and make us
Muslims to you, submitters
to you.
Very interesting dua.
A lot of times
we may
ask Allah
to make us or to keep us firm
on the deen.
To drink and made us Muslims. But here
in Ibrahim Ismail are saying, make us Muslims.
But they are already Muslims.
Make us submitters to you,
Meaning, true submitters
to the greatest extent of submission that you
can imagine.
Even though they are already performing this excellent
deed,
it's in this submission.
They want more.
Meaning,
keep us firm
on this path of submission to You.
Why
not
They are 2. They're talking about themselves now.
Make us, us 2,
2 submitters to you, true submitters
to you.
Submittters to you, not submitters to anyone else.
Subhanallah.
There are people
who have submitted,
but not to Allah.
Submitted to
the strong,
and the wealthy,
and the influential,
and Satan himself.
They submitted themselves to everyone but Allah.
They said, jalna muslimayni lek, submitters only to
you.
This is a very
cogent response
to everyone
that talks about Ibrahim, alayhis salam,
and his progeny
as anything but Muslims.
They are saying, make us
Muslims.
Yes. Submarish to Allah. This is what Islam
means, submission.
But here they are saying, make us Muslims.
Not Jews.
Not Christians.
Not anything else. They are Muslims first and
foremost.
This is the religion of every Prophet that
Allah
sent because the deen of Allah is 1
and the deen of Allah is Islam.
So they are all Muslims.
Adam is a Muslim.
Nuh is a Muslim.
Hud and Salih are Muslims.
All of the prophets of
matter what
people call the religions afterwards,
make us Muslims.
They continue to argue about Ibrahim. He was
a Jew. No. No. He was a Christian.
No. He was Hanafi,
as the people of Quraysh said.
Of course, he was Hanif.
He was a Muhid.
But he is he and his son Ismail
and all of his progeny. They are Muslims.
They are submitters to Allah.
This is ultimately
the connection between us
and those great people
because we call ourselves Muslims.
And after they did du'a for themselves,
they made du'a for
their progeny and descendants.
It's so important, my brothers and sisters,
to always make duha
for
our children
and their descendants.
Your children, inshaAllah, will have children. Some of
you are already grandparents
or soon to be grandparents.
And they will have children. This is your
zuriya.
This is your progeny. These are your descendants.
So they are saying,
and from our descendants and progeny.
Make them a nation
of submitters.
You Allah.
They are asking Allah
to make their descendants
a nation of submitters.
Did you ever ask Allah
to make from your progeny
a nation of Muslims?
Atam Muslimatallak.
No surprise.
Ibrahim alaihis salam,
the man who Allah
called
He is an Ummah.
And all he wants
is for his descendants to be an ummah
of Muslims,
submitters to Allah subhanahu wa ta'ala.
And ummah of submitters to you.
Many scholars said,
This Ummah
is none but
whom?
The Arabs.
Because the only progeny that is shared
between Ibrahim and Ismail alayhi wasalam
are the Arabs.
Prophet Muhammad sallallahu alaihi wasallam,
and those he was sent to.
These are the descendants of Ibrahim and Isma'il.
The others,
all of the rest of the prophets,
they are not from the line of Ismail
Alaihi Salaam, they are from the line of
Ishaq
and Yaqub.
Right?
So
when they say,
Many scholars said, This
is the Ummah of Muhammad
So,
we are
the realization
of the dua of
Ibrahim and Ishmael alayhi
And show us
our
rights of worship,
the Manasik.
They have just built
the Ka'bah, the house of Allah
for people to fulfill
the rights of Allah
and to worship Him.
So now they are asking Allah
to
clarify
what are those rights of worship.
Show us these Manasik.
So that's why many scholars of Tafsir said,
the Manasik
here
are the rights of Hajj.
The actions and procedures of Hajj and Umrah.
Others said that it is more general. It
includes the Hajj and all
other acts of worship.
And Prophet Muhammad
taught
us, and we follow him
in how he worships.
He
told us and commanded the Muslims, Pray as
you have seen me pray.
We learned the Manasik from the Prophet
For them, they're asking Allah to show them
these Manasik directly.
Show us the Manasik.
Even Kathir
mentions
some of the narrations
that talk about how Jibril alayhi salam
actually showed Ibrahim alayhi salam
the Manasik,
these different rights.
Basically,
how to perform the Hajj.
What to do here? What to do there?
What to do with Arafa? And then with
Dalifa.
He showed him all of these things. Showed
him the Rajab.
And the narrations mentioned, Umaru Ala'am, that the
shaitan was also
following and trying to have
some kind of a role in this.
And when he would appear, this is when
Ibrahim alayhi salaam
would throw the stones at him. Right?
Show us these rights. Teach us how to
worship you.
And accept our repentance, O Allah, You Allah.
What did they do?
What sin did they commit?
They're performing one of the greatest
deeds that any person can perform. And they
are saying, O Allah, accept from us,
and accept our repentance.
And some scholars,
understandably,
started discussing the issue of Asmat Al Ambiya.
The issue of, are the Prophets, peace be
upon
them, all? Or to what extent
are the Prophets
protected from any kind of sin?
The uzma.
Why are they asking for tawba?
What sin have they committed? Especially since this
is at a time when they are performing
this amazing
deed and obedience.
An easy response would be
that they are teaching everyone
else that
everyone should repent to Allah and
seek forgiveness from their sins.
That they are teaching everyone else, and especially
in this location,
at the house of Allah
This is the place
where we
slough off
our sins and repent to Allah
This is a place for Tawba. Of course,
Tawba is everywhere
but especially there.
But
another
very important response as well
is that every person
at every level
in their path towards Allah
can and should repent
and seek closeness to Allah
This is how we understand
the
repenting to Allah
Did not the Prophet
continuously
seek forgiveness from Allah?
The Sahaba would say, in one sitting,
he might seek forgiveness, say Istefar,
70 times. For what?
Any sins have been forgiven. Some narrations mention
a 100 times.
He is doing Istefar.
Here, Ibrahim and Isma'il alayhim as salam.
Accept
our repentance. Many
scholars,
including Al Imam Al Khazali,
mentioned something very nice
here at this juncture.
He said,
every time the Prophet
got to a higher level
in his
relationship with Allah Subhanahu Wa Ta'ala,
he would see the one below it
as something that weren't
seeking
the forgiveness of Allah and repentance.
Subhanahu wa'alaikum. And it reminds us of the
saying of Mehdi
that the of
those at a higher level
are hasarat for those
at a lower one.
The sahaba
would tell the tabriem,
you are doing things.
If we had done that, we would have
considered it one of the kaba'il.
Subhanakiram.
The Tabi'il.
This is the way the Sahaba are talking
to the Tabi'il.
So every time the Prophet
or any of the Prophet
would get to a higher level,
they would see that which is lower as
something that would require
doing istighfar from.
Innaqatattawabarrahim.
Everyone
repents to Allah and seeks His forgiveness.
When we do the dua,
the adab of the dua, the etiquette of
the dua
is
to mention the names of Allah Subhanahu Wa
Ta'ala
and those that are relevant
to what we are doing du'a for.
Accept our repentance. You are a tawab.
He is the the one who loves to
accept repentance and accepts
the repentance of those who repent to him.
May Allah make us of those You
the merciful
because he is most merciful
towards his slave servants when they come back
to him.
These are names of Allah.
So when we do the duha,
of course,
they are all names of Allah,
but you would not say, Oh Allah, accept
our repentance.
You are the Jabbar.
You are the compeller. You are the strong.
No.
You are the Tawwah. You are the Merciful.
Have mercy on us.
You will use Jabbar when you're talking about
the enemies of Allah.
You will use those names
that talk about strength
when you're talking about
when you are making dua that Allah supports
the mujahideen,
those who are
struggling against the enemies of Allah
This is the etiquette of du'a.
And
of course, the Muslims,
you hear this all the time, this Dua.
This specific Dua.
This is the dua of
these 2 great prophets, Ibrahim and Ismail
They made duha for themselves.
They made
duha for
their descendants.
And now, this is specifically
for the descendants.
Our Lord,
and send
them,
from amongst them,
a Messenger.
Yet,
This is none other
than our beloved prophet Muhammad
Why?
Because
our Lord sent
them,
our progeny.
We said these are the Arabs.
Who was sent to them? Prophet Muhammad
This is why,
as an imam Ahmad and others narrated,
Prophet Muhammad
said,
I am
the seal of the messengers.
I am the seal of the messengers
in the side of Allah.
And Adam is still
Mud. Adam is still what?
Adam is still mud.
So the Prophet
is telling us
that
from the very beginning
it is written that he is the seal
of the messengers.
He is the last of the prophets.
And then he said, to
Abi Ibrahim.
In other words, that he, Muhammad
is the realization
of the of the Du'a
of his father Ibrahim.
The
the glad tiding
of 'Isa alaihi
salaam. Because 'Isa alaihi salaam gave the glad
tiding to Bani Israelof,
a Prophet that will come after him whose
name is Ahmad.
So the Prophet is
the da'wah, the realization of the da'wah of
Bukayhim,
and the glad tiding of Isa
and the dream that his mother saw
as in the hadith.
The juxtaposition of these two things
answers
the important question,
did Prophet Muhammad become
and did Allah send him only after the
dua of Ibrahim?
No. This was something already decreed way before.
And Ibn Kathir uses this
to answer the earlier question
that we responded to before
when we were talking about Ibrahim alaihis salam
making the dua to make Makkah and the
Haram
sacrosanct.
Right?
We said,
Allah made it
protected.
Allah made it Haram.
But he also mentioned that Ibrahim alayhi salaam
made this dua.
So he said the answer is that it
was already the case.
It was written that way.
But afterwards, we talked about the different,
possibilities
also.
But Ibn Kathir mentions this as well, and
he mentions this hadith.
So the prophet is
already
He's already the seal.
Even though Adam is still in his state
of
being mad, he hasn't been
created
yet.
This is this has been written.
But Ibrahim
made this dua and Allah
responded.
To Abi Ibrahim. What a beautiful thing to
say.
I am the Dawah of my father Ibrahim.
He recites
your verses to them.
Indeed, this is what the Prophet
used to do, teaching the Sahaba and the
Quran.
The verses of
Allah Some scholars try to understand it a
little bit more generally
in teaching them
the different signs
that lead them to Allah
but the meaning is quite clear.
Reciting
your verses to them. This is one of
the most important things the Prophet
used to do.
The revelation used to come to him and
he would then recite these verses
to the Sahaba
who would
listen to it,
sometimes
recite it back,
and even
write it down.
This is the first stage.
Let him recite those verses
so that they will know what Allah
revealed to him. Yatluw alayhim ayatik.
Yatik.
And he will teach them
the book
and hikmah.
So he recites the verses to them
and then he will teach them what those
verses are about.
He will teach them the Quran. He will
teach them the tafsir.
They will understand
revelation of Allah
from what He is teaching them.
What is Hikma?
The sunnah.
Surah Prophet
Is this Ijma?
Is this the opinion of all scholars? No.
It's an opinion.
I think one of the opinions. One of
the opinions. What else could it be?
Sorry. Putting you on the spot, brother.
What else could it be other than the
sunnah?
Sorry?
Sheikh. Okay.
Interesting.
Al Kitabah walhek. What does hekma mean?
Wisdom.
He's teaching of wisdom.
Al Hasan Basri
said interestingly,
Al Hikma
Hikma to Sunnah.
Al Hikma,
wisdom
is the wisdom of the sunnah.
Very clear.
So his opinion is that Hikma here is
sunnah.
And this was the opinion of Imam Qata'ida
and others.
And then al Imam al Shafi'i
was
very,
insistent upon this opinion.
The Hikma here is the Sunnah.
So he said
he said, I heard
those
with knowledge of the Quran.
Notice his modesty.
I heard
the scholars
whom I am satisfied with.
With knowledge of the Quran say, Al Hikmah
here is a sunnah.
And Allah mentioned
and
mentioned those things together, juxtapose
so many times. And therefore, he
says,
It is not permitted to say that hikmah
is anything but sunnah.
Very
strong argument that al Hikma is a sunnah
here.
He teaches them
the Qur'an
and the sunnah.
And Ibn Al Khayyim mentions,
this as well.
Interestingly,
ibn Wahab says
that he asked Malik,
and that Malik is no stranger to the
sunnah.
He asked him about Al Hikmah.
So he said, it is knowledge
of the deen
and fiqh of the deen.
And fiqh, when they mention fiqh, it doesn't
necessarily mean fiqh the way we understand it
which is just
the do's and the don'ts.
It's an understanding
of the deen.
Gave him an understanding of the religion. So
So, al Imam Malik understood it more generally.
Al hukm al hikma as
being understanding
of the deen
and following
of the deen.
Alimah Muktabari?
Wow.
Alimah Muktabari
said something similar.
Then it is the
of the deen,
the understanding
of the deen. Okay?
This is the way they
understood. Of course,
they do not mean that the understanding of
the deen will come from something other than
the sunnah. So when we say the understanding
of the deen, this is also based on
the sunnah, but it's a little bit more
general.
So in the end, there isn't much
difference
as well.
It could be the sunnah specifically
or a general understanding of the religion and
a wisdom
by understanding
the Deen and understanding the sunnah of Prophet
Muhammad sallallahu alaihi wa sallam. Wa yu zak
And he purifies them.
Very important, SubhanAllah.
Not only is he teaching them, he is
connecting them with Allah
These
these are
the tasks of the prophets, peace be upon
them all, my dear brothers and sisters.
Reciting of the verses, teaching
of the book,
and teaching them and guiding them in their
religion
and
purifying
them,
guiding
their hearts.
So there as well, look at the names
that they used. You are indeed Al Aziz.
You are the mighty,
and you are the wise.
One may ask, why are they using Al
Aziz, the mighty?
Because here, mighty
does not only mean strength. It means that
whatever
Allah wants
will happen.
So in this situation
now,
Allah
is going to guide these people.
Some scholars said who?
Nobody would have expected
that they would be purified or they would
be taught.
Who? The Arabs.
The people living in the desert.
Allah subhanahu wa ta'ala is Al Aziz. He
does what he pleases.
No one can force him or force his
hand.
Allah
does what he pleases. Allah
will teach them and purify them through the
guidance of prophet Muhammad
Let me just conclude with this.
This is the conclusion.
In this area,
Allah
mentioned,
Yudiyu alayhim ayatik,
came last.
Came before it.
In the other verses,
there are other similarly worded verses.
Yuzakihim
yuzakihim
comes first.
And let me
say something else.
All of the other verses
mention
first, then why you alaymuhammadul
Hikma. This is the only one
where why you alaymuhammadul
Hikma comes first?
Any ideas?
Where are our hafals?
Those who have the Qur'an memorized.
Who know that this is the only one.
Why this one?
The it seems
part of the response maybe that
all of the others mention Wayuzakim
first.
So to answer why, we just have to
see why this one
is reversed. In other words, clearly, the right
order is what you said came.
So?
Because of,
Wa'aleena malasikina.
Okay. Interesting.
Because,
he's the the the sheikh says,
show us the rights. Show us the Manasik.
Right? And this requires
knowledge. So they mentioned first,
Okay. Interesting.
You will find different answers.
There isn't one, answer. Ibn Ashur,
claims
that this first
one that is that is being mentioned
is essentially talking about the order. The order
goes that way.
The Messenger
will recite the verses,
will teach them the book, will teach them
the sunnah.
Right?
And as a result and consequence of all
of this,
they will be purified.
They will
find the.
This is the way, if you will, towards
self purification,
knowledge,
and the Quran
reciting the verses of Allah.
If we say the others are the rule
and this is the exception,
we may say
that the priority
is
The priority is
because
is knowledge,
and
should come before knowledge.
But again, one may say, But
is a consequence of knowledge.
First of all, let's not compartmentalize.
Let's not say one comes before the other.
When a Muslim
is trying
to,
reform themselves
and come to Allah
we need knowledge,
but we also need self purification.
Unfortunately,
we live in a time
where
sometimes those seem to have
diverged.
You may find people with a lot of
knowledge,
But when you look at their character,
maybe when you look at their spirituality,
it doesn't seem to follow suit.
This
is
Ultimately,
is the more important.
What is the situation of your heart? When
is Allah
going to judge you mind?
Your heart.
Allah looks at your hearts.
What are your hearts doing? There is a
problem if you have a lot of knowledge,
but that knowledge has not
reformed you,
has not
chastened you, has not made you
purified.
So in all of the other ones he
mentions,
Sorry. He mentions
reciting the verses,
the recitation of the verses, and then
he purifies them
and he teaches them kitab
and shikmah.
And in truth, as we said, my dear
brothers and sisters,
they are not compartmentalized.
We don't say, let us learn about tezkia.
Let us purify ourselves first and then learn.
No. It all goes in parallel.
But it is problematic
if people are increasing their knowledge
and that is not purifying them. So we
try to learn
in parallel
and we try to achieve both in parallel.
Anything?
Questions or comments?
Oftentimes,
we understand,
well, you know, to tell what people are,
as you said, the study of
Right.
If you look at the
sunnah,
it's in
Quran. And others say
because
there should never be
a Disconnect?
Okay. Yes.
Many scholars understood that
is sunnah. And even if we understood it
more generally as in the opinion of Imam
Malik and others including Al Tabari,
that more general hikmah is based on the
sunnah of the prophet
as well.
And the prophet
said,
Indeed I have been given the book and
that which is like it, with it,
which is the sunnah.
So they are
inextricable
and they are both
And they are the foundations
of knowledge and of of Islam.
And all of the scholars
of fiqh, or of hadith, or of anything
that has to do with Islam,
all took from these two fountains,
the Qur'an and the sunnah of Prophet Muhammad
And throughout the Qur'an, Allah
told us to obey Him
and obey
His Messenger.
The only ones
who are to be obeyed
unconditionally
our Allah
and His Messenger salallahu alaihi wa sallam.
Wa aatiyarullah.
Wa aatiyarur
Rasul.
Unconditional
obedience because the Prophet sallallahu alaihi wa sallam
will only command obedience to him. And if,
hypothetically,
this will never happen,
he said something other than what Allah wanted,
Allah would take him.
And this will never happen.
But if it were to happen,
Allah
has guaranteed
and this is why,
You cannot disconnect them.
But,
and this is where
you may find
the attempt to
differentiate, let's say,
is that the Quran
are the
genuine bonafide words of Allah. It is the
speech of Allah.
And it is the only
speech
whose recitation
is worship.
We recite it as an act of worship.
The sunnah
is not like that.
We do not
say the hadith of Prophet Muhammad
as an act of worship.
An act of seeking knowledge. Yes. But it's
it's not an act of worship. It's not
in that sense.
Right? So the Quran
is on a higher level in that sense.
And it is
the most authentic
in that sense because when we look at
the hadith,
there's a process of
authentication.
Is it sahih or is it not?
If we
declare it authentic,
then we look at it in terms of
gaining knowledge
and extracting knowledge as the same. Yes. In
that way.
And in many cases, we look at it
as
an explainer of the sunnah,
sorry, of the Quran, as a way of
understanding
the book
of
Allah And this is why
this is what the prophet
was teaching them.
The book
and the sunnah.
His way, his sayings, his doings,
the permissions
of the that he gave to the Sahaba
This
is what he's teaching them all of this
time.
Even though in the beginning,
the emphasis was on the Quran.
And this is why
if someone were to write down his sayings,
he would say to them,
Do not write it down. So in the
beginning,
He forbid
them to write down
the sunnah,
his sayings.
Later on,
when
there was not going to be any confusion
between what is
the word of Allah
and the words of the Prophet
He said, Go ahead
and write. And they would write down
everything that he said.
Okay? And this is wallahu a'lam,
the correct opinion, even though scholars differ, about
how that exactly happened. Was there nesif or
was there not
in terms of writing down,
the sunnah of the prophet sallallahu alaihi wa
sallam.
But my brothers and sisters,
for a long time,
the Prophet
was teaching the Sahaba.
He was teaching the
but was he teaching what kind of teaching
was it?
Was it an academic teaching?
Was he giving lessons like we are giving
now?
Were there these
very complicated
lessons of fiqh?
No.
13 years in Mecca,
there's very very little fiqh.
The salah
was not done in the way it was
done after the 10th year Hijri,
after it was
mandated by Allah.
What was he teaching Salam Abu Ali Wasallam?
Was he teaching Aqidah?
Or other things.
None of the none of the sort.
The do's and don'ts came in Madinah.
Prohibition of alcohol was gradual.
So men so much of the fiqh was
in Madinah.
So what is he teaching for 13 years?
The larger part of the
What was revealed in Makkah?
Practical
aqeedah.
Who is Allah?
Who is your Lord?
Worship him alone.
Sacrifice for Him alone.
Learn to sacrifice for Allah. Be patient.
Allah will grant you victory.
But when he pleases,
not when you want.
Give for Allah.
Leave the dunya.
Sacrifice
for the sake of your Lord.
This is practical
Something we lack today.
You will find people who will teach you
academic aqidah but then you see him in
his real life and you might think,
this person teaches aqidah?
Subhanakirab.
This is what the Prophet
was teaching them.
Who is Allah and how do you live
for Allah?
And he was teaching them
purification,
purifying their hearts
of all kinds of ills and diseases that
plagued those hearts.
This is what he was teaching all of
this time.
And from the kitab and from the sunnah,
more strict
fiqh
and issues of fiqh came later in Madinah.
But before that,
it was
connecting them with Allah Subhanahu Wa Ta'ala. And
this is why
there is no generation like the
Sahaba
because their teacher was Prophet Muhammad