Mohammad Qutub – Quran Tafseer al-Baqarah – Remember My Favor
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The speaker discusses the dangerous recitation of the Prophet's statement that it won't go beyond a certain area, and the need for proper recitation. The recitation of the Prophet's words is a reference to the Prophet's words, and the recitation of the words "naught" and "naught" is a reference to the Prophet's words. The speakers also discuss the use of the term Israel as an honorific title, and the historical context of the title. They share stories about blessings and legal war, and emphasize the importance of following laws and avoiding obeying them.
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I praise Allah Almighty and I send prayers
and blessings upon Prophet Muhammad Sallallahu Alaihi Wasallam,
his noble family,
righteous companions, and all those that follow them
with right guidance until the day of judgement.
Ameen.
Glory be to you, O Allah. No knowledge
have accept that which You have taught
us. Indeed You are the All Knowing, the
All Wise. Dear brothers and sisters, Assalaamu 'alaikum
wa Rahmatullahi wa Barakatuh.
May Allah
accept from us and you. And may Allah
always give us the
ability and the enjoyment
of worshiping Him and going after His pleasure.
We continue the tafsir of Surat Al Baqarah,
and last time we didn't have the chance
to finish the ayah.
The ayah goes
We mentioned that Allah Subhanahu Wa Ta'ala is
mentioning those who have been given the book.
And then he said,
They recite
And one of the things that I want
to mention
is that the Prophet alaihis salatu wa sallam
actually
mentioned a specific phrase when talking about
some people whose Qur'an will not be accepted.
So he said,
It will not go beyond. Their Qur'anic
recitation will not go beyond
their clavicle.
And you can understand it as the general
area of the throat.
It will not go beyond. So they are
reciting but they will not go beyond
this area. Very dangerous and very scary
expression, and this was in reference to the
Khawarij.
Though they might recite so much Quran
more than you and me,
and we would look down upon ourselves
when we look at our recitation compared to
theirs. But because of their extremism,
because of their very
extreme
and Allah will not accept their Quranic
recitation. It will not go beyond
this area.
And subhanAllah, Abdullah ibn Mas'rud used the same
expression for others as well
whom he saw
as people who are reciting the Quran in
the same way we mentioned last time.
Those who are drinking the Quran
as they drink milk
but then there is no implementation
of it, there is no following
of the precepts and rules of the Quran,
he said he used the same expression,
It will not go beyond
their clavicle or their throat. SubhanAllah.
So it's very dangerous.
We are not here to drink the Quran
as we drink water or we drink milk.
We are not here to recite it
or read it
as if it is poetry.
Of course, people don't really read poetry nowadays.
People read
articles,
newspaper articles, even newspapers are gone.
It's social media.
Don't read the Qur'an like you're reading some
post
on Instagram
or
Twitter, oh it's not Twitter anymore, X or
Facebook or whatever it is. This is Quran
brothers and sisters.
This is Quran.
We don't read it like we read everything
else.
There's a proper way to read it. And
then of course, there's the ultimate,
which we said
the ulema of the sahaba and the tabi'in
were all in consensus
that this is to follow it correctly, to
follow it to the letter.
To follow it to the letter,
not just to recite the letter.
And this is another
problem
because there will be those
who perfect the recitation to the letter.
And that is what Tajweed is,
to give each letter of the Quran its
due right.
But
there's a severe problem if you give every
letter it's right,
and then you completely neglect
the and what it means and
the following of it, the implementation
of what you are reciting,
there will be those.
That's why scholars were talking about how maybe
in the past there weren't that many of
the Qur'a, but there were fuqaha.
There were scholars
with knowledge
who implemented.
That's why we mentioned Abdullah ibn Umar. Abu
Abdul Rahman al Sulahi talking about what Abdullah
ibn Masood and Uthman ibn Affair said.
That they would learn the Qur'an over a
long period of time because they wanted to
take whatever knowledge there was and implement it
before they move on.
Muslim ibn Makhaq
comes to Aisha radiAllahu anha and he says
that there are some people who recite the
whole Quran
once or twice
in one night.
So she said,
Those are people who recited,
but they did not recite.
Because
they didn't recite properly.
Yes. We are in Ramadan. We are in
the time where we try to recite as
much as possible,
but this is not to be done throughout
the year.
This is not what the Quran was revealed
for.
And Sayda Aisha
is saying they have recited but they have
not truly recited.
There's a proper recitation. And then she mentioned
the recitation of the Prophet
where he read a lot, by the way.
He read a lot but it was slow
and
deliberate.
She mentions
he read Al Baqarah,
and Nisa, and Al
Imran. But every time he he
passed by a verse that mentioned Jannah, he
would ask Allah of his mercy.
And if he passed by a verse where
there was mention of punishment, he would seek
refuge in his punishment.
So it's a a a more slow
and
deliberate recitation.
So she said, they recited but they have
not recited.
This is the true recitation.
Those are the ones who truly believe in
it.
Well,
Possibly it.
Arabic speakers?
It's a pronoun.
Those are the ones who believe
possibly in it
and it will be a reference to
the Quran?
Oh.
Uh-oh.
Uh-oh.
The book. Those who were given the book.
They recited its true recitation.
Those indeed are the ones who believe
in it,
in that book that was given to them.
This is the opinion of Imam al Tabari
and many scholars of tafsir.
Ibn Kathir
differs
and so do others.
They said,
Those are the ones who believe in
him.
Salallahu alaihi wa sallam.
Those are the ones who believe in the
Prophet salallahu alaihi wa sallam. And those who
disbelieve in him, those are indeed
the losers.
Different opinions.
Abu Hayyan,
famous scholar of tafsir and and linguist,
mentions
an important rule here
that we should keep in mind.
And that is
that if the pronouns
there that we are mentioning,
If those pronouns
can refer
to the same thing mentioned in the ayah
and it is a proper meaning
and an acceptable one,
then it is more
proper to give priority to that opinion.
That the pronouns
still refer to the same thing all along.
There is that harmony
rather than to come up with something different
because there is no mention of the Prophet
in the ayah.
Right?
So it is more proper to keep
those
pronouns referring to the same thing mentioned in
the ayah, which is Al Kitab.
The book that they were given being
the Torah and the
injil. Right?
Is it a proper meaning? Yes. Why not?
This is a clear reference to those from
Bani Israel
who and
followed
and followed
what is mentioned in it of
the final Prophet alayhi wa sallam
and the importance of following him. And that's
why
Imam al Tabari mentions
the references to the book,
but it is a reference to the fact
that they are to follow the Prophet
and they did. Those are the ones who
believed in Islam, who believed in the Prophet
and who followed him
because they recited their book. It's true recital.
And those who disbelieve in it, their books,
they are indeed the losers.
Of course,
at the time.
Those who truly followed their books and believed
in it,
ultimately believed in the final book, the Qur'an,
and the Prophet
Yes. As the brother also mentioned, some scholars
may have tried to understand also that this
is a reference to the Quran.
Those indeed believe in it in the Quran
because this is the book that has now
taken over,
right, and abrogated
all other books.
And it is the ultimate loss
to this believe in the Qur'an,
in the book of Allah Subhanahu Wa Ta'ala.
Then
the go back to
it's very similar phrasing that we read before.
We are coming to the end of a
section,
brothers and sisters. We have finished a whole
section.
It started out with the Adan Israel.
Immediately after mentioning
Adab alaihis salam
and the khilafa
and those verses.
And then he comes to
Right? From there,
he is addressing
He's addressing them directly.
And now we are coming to the conclusion
of the section
where he's concluding
with the same thing that it was
begun with Yev and Israel.
We mentioned before, we talked a lot about
Yavani Israel and these verses. We won't repeat
everything. But maybe just a quick reminder to
refresh ourselves. Ya'ab al Isra'el.
He is addressing them as Ya'ab al Isra'el.
Who is Israel?
Ya'qub alayhi salam barakalafi.
Then why is he also called Israel?
One of his names. One of his names.
Possibly.
And we said that rather it seems more
like an honorific title.
His name is Yaqub. It didn't change. We
do not take the opinion of the Jews
or the Christians who say that
his name changed to Israel. No.
It's more like an honorific title
that is a reference
to his dedication and devotion to Allah Subhanahu
wa ta'ala.
And Allah addresses them
with this beautiful address reminding them that you
are the children
of this great Prophet, peace be upon him,
Yaqub,
Israel,
the servant of Allah who deviated
himself to Allah. Be like him. Be like
your ancestor.
Unfortunately,
this word
has become
the most repulsive word today when you say
Israel
because of the crimes of the terrorists,
because of all of the
terrorism that the Zionists
are perpetrating against our Palestinian brothers and sisters.
Otherwise,
this is Israel.
This is Yaqub
This is a great name.
They have bloodied this name.
SubhanAllah.
And they have not followed
Israel. I wish they followed Israel.
Alayhi Salaam. Yaqoob.
Ya'adani
with.
Remember my blessing that I have blessed you
with.
And then I have favored you
over the worlds. Who are the worlds?
The people at their time. Yes.
Allah
favored them. This does not continue until now.
This is part of the
the problem that they have, the misconception.
You are not
the blessed people
or the favorites of Allah subhanahu wa ta'ala
anymore.
When you have committed all of these crimes
and you have thrown the book behind your
back.
And you have not committed to the religion
of Allah subhanahu wa ta'ala. You're not chosen
anymore. You were then
when you were following,
when you were doing and
you were following and implementing your book, then
you were chosen. Yes. It
was
This
whole
that we have been covering,
so many blessings. Yes, brother.
That Allah gave to many Isra'eel. Can you
mention some of them
to me? We have been doing this for
many many months now. It's
all
talking about
that. The blessings he gave them.
What else?
Help me out here. I'm tired.
Tired of the split of the sea.
Ah, of course. Saving them from from fira'ul
and splitting the ocean for them. Mamahu Akbar.
What else?
Bringing them back from the dead.
You forgot, mother, you were there. You have
attended all the classes, masha'Allah. You see, we
forget.
He was shocked.
They came back from the dead. Yes.
Remember? Because they asked to see Allah directly.
So Allah destroyed them then brought them back
to life. Subhanakkiah You Rabb. And this is
one of the things they mentioned
when Musa alayhi salam was telling them, What's
wrong with you? Why do you not obey?
One of the things they said was,
We were dead and now we came back
to life.
Subhanak You Rabb.
The obstinacy,
stubbornness.
Another great blessing. Right?
One blessing after another, Allah bless
them. Allah made the prophets from amongst them,
from Bani Israel.
He made them kings.
They were a great people when they followed
what Allah
commanded.
And then he said,
Again,
the similar ayah about
fearing a day, the day of judgment,
where no soul shall avail another. No person
can help another.
Everyone is alone.
That's why the Prophet was
telling his relatives,
save yourselves.
I cannot help you on the day of
judgment.
SubhanAllah
But then He said,
The hafad,
we have hafad here, people who have memorized
the Qur'an,
Definitely, you would have stopped here. Right?
Because the first one,
same exact ayah except for this difference.
Right?
So in the first one,
that
the shafa'ah, the intercession, will not be accepted
from anyone
nor will any ransom
be accepted or taken.
And they will not be in any way
helped.
Here, the opposite.
No ransom will be accepted.
And no intercession will benefit
any one of them.
So why is it
in reverse? Any ideas?
Possibilities.
I don't know if I mentioned it there
or I said we'll wait until we get
to the next one.
In the first one,
he said, I think I mentioned it briefly,
When you are in that situation,
even in this world,
someone is being tried.
Someone is accused of a crime. And they
might be innocent. And how many innocents have
been
convicted
and punished and they are innocents?
There's no justice in this dunya. Justice is
Yomul Qiyamah.
He said,
If we look at the order of things,
the order of the appeals if you will,
the first thing that will happen usually is
some kind of shafah,
some kind of intercession
by someone maybe influential
or maybe just argumentation,
a lawyer
to defend this person. This person is innocent.
So the first thing will be a defense.
He says,
Finally, if nothing works after all of that,
no intercession, no
lawyer, no defense,
then
we can talk about a ransom.
A ransom.
And you see this in in today's world
as well.
Now in the second iteration of the ayah,
ayah, Abu Hayyan
posits
that
people do it different ways. Some people may
start with the ransom. Others may start with
the
or the defense.
And therefore,
the Quran mentioned both types.
Another
possibility,
he says, is that he started with the
because it is more suitable
for people with honor.
They would not like to immediately go to
the issue of the ransom
to use money.
So they will defend. Maybe they will use
some kind of intercession.
And then if that doesn't work, then you
will go to a ransom.
Maybe we can think about it as a
continuation.
There he said,
And now he's coming and he's starting with
Adil?
As if it's a continuation.
So maybe
in some cases,
you tried the defense, you tried the intercession,
it didn't work. Okay. Accept the ransom from
us. It didn't work. So maybe you go
back to Shafa'a,
please, for Allah. This is so and so.
Try the Shafa'a.
Nothing will be accepted.
And then he
talking about Ibrahim
We will see inshaAllah
next time.
Why
and how
the
transition
is going to be made from Yaa Bani
Israel
and all of the stories of Bani
Israel, and the history of Bani Israel,
to
Ibrahim alaihis salam, the story of Ibrahim