Mustafa Abu Rayyan – 07 Tafseer Surah alBaqarah Verses 4353
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AI: Transcript ©
InshaAllah
this is a continuation of our regular weekly
tafsir lesson
where we were going through the tafsir
of Suratul Baqarah.
And we were in the midst of the
beginnings of the story of Banu Israel and
how Allah Subhanahu Wa Ta'ala
was speaking about the Banu Israel of old.
And we mentioned that the prophet salallahu alaihi
wa sallam
and because this Surah Surah Al Baqarah is
a Madani Surah,
Madani meaning it was revealed in Madinah,
and the prophet salallahu alaihi wa sallam came
into contact with the yahud
of Madinah, the Jewish, people that lived in
Madinah,
and they had the Torah with them. Although
the Torah had been altered and it wasn't
exactly the same Torah that was given to
Musa alaihi salam,
In it were still
verses and signs pointing to the final messenger
which is Muhammad salallahu alaihi wasallam.
And when the prophet salallahu alaihi wa sallam
comes into contact with them Allah reveals these
ayaats speaking directly to them. And Allah is
telling them remember
the, the niam and the blessings I have
given your forefathers,
and remember the truth that was given to
Musa
and how many of your forefathers went astray
when Musa came to them with the truth,
do not fall into the same mistakes that
your forefathers fell into. Do not deny the
blessings
that your forefathers were given. Be grateful to
Allah almighty.
Allah tells them, and we mentioned this last
week when Allah was telling them,
Do not mix truth with falsehood.
Do not hide the truth.
And the main truth they were hiding is
the fact that they knew about prophet Muhammad
and they knew that he was the final
messenger and he Allah was reminding them that
fear Allah
and believe in the messenger
and that if they do so, Allah also
reminded them of the covenant and the promise
they made to Allah almighty. And Allah said
and, oh, the people of Banu Israel
to the children of Israel, and we mentioned
who Israel was, that they are the descendants
of prophet Yaqub and that Israel was prophet
Yaqub himself.
Remember the blessings and the favors that I
have given you
And fulfill my promise your promise to me
and I fulfill my promise to you, Allah
says to them. So their promise and the
scholars have many different,
interpretations to to what was this particular promise
that is being referred to it. We mentioned
last week that it could be a general
promise of worshiping Allah Almighty and living your
life the way Allah wants you. It could
be a specific promise that they were told
or the people of Al Israel were told
that,
they would have to believe in the final
messenger
and preserve the fact that this messenger was
mentioned in their books. And we mentioned many,
that allude to that as well last week.
So
verse 33
the
it is still speaking
mainly to the Banu Israel
that lived in Medina.
So the prophet is conversing with them and
these ayats are directed at them.
But we know, and this is a very
important principle,
although many of what is being said is
directed to the Banu Israel,
it is also a message to all of
us as well.
And Allah Subhanahu Wa Ta'ala says,
Allah
says to them and establish the prayer
and give the zakat
and pray or make with those who pray.
So Allah subhanahu wa ta'ala is now commanding
the balayun and telling them first of all
believe in prophet Muhammad.
2nd of all do not hide the truth
that you have.
3rd of all establish
the prayer.
And you'll come across this phrase often
which means to establish the prayer.
Now Allah didn't say to them
pray but he said
and the scholars they say
to establish the prayer it involves a lot
more than just praying. It means you pray
exactly like the prophet prayed. You do everything
you're supposed to do in your salah. You
pray in the most, the best manner you
possibly can. This is what it means to
establish the prayer with its sujood and its
and
its tranquility and the adkar that you're reading
and your heart is present and you're not
distracted.
All of this involves in Iqamatul salah. So
Allah subhanahu wa ta'ala
is saying to them
that they should establish
the prayer
and perform the salah.
Another thing that is important to note is
that the people of the book, the Jews
and the Christians that came before us,
they also used to pray
and the prayer was not something that is
specific to the Ummah Prophet Muhammad Sallallahu Alaihi
Wasallam. This is very apparent in the Quran.
You will find even prophet Isa for example
when he spoke as a child.
Allah said in the Quran that he said
Among the statements prophet Isa who's of course
before prophet Muhammad made was that Allah has
enjoined him to pray.
And similarly the other prophets as well. So
the concept of prayer and the concept of
zakat was known to the Jews and the
Christians and the Benu Israel. But here they're
being told to establish the prayer
like the prophet is, meaning what? Accept Islam,
believe in the prophet and establish
the prayer.
And give the give the and be among
the Muslims which is why the final portion
of this verse when Allah says
and bow down with those who pray.
Many scholars have said that, the rakur here
is not referring to the conventional rakur of
the salat but is referring to humble yourself.
Humble yourself in front of your Lord. Right?
Bow down, meaning submit yourself.
Join the Muslims because becoming a Muslim is
someone that submits to Allah's will and follows
the
messenger. So other scholars have said, no. It
means is
specified here
because that was the one part of the
salat that wasn't present in their prayer.
So the yahood used to pray but their
prayer did not involve a ruku. They didn't
have the bowing down of the ruku that
we do. So it is almost saying, it
is not enough that you pray the way
you pray.
It is not enough that you pay zakat
the way you do it. You have to
actually join the Muslims and follow the law
of Prophet Muhammad salallahu alaihi wa sallam which
has abrogated any law that came before it.
You can't pray the way you were praying
before, you must pray the way the prophet
is praying, you must join the Muslims
and that will include you doing ruku which
you weren't doing before. That's why
Some of the they have made an istimbat
of this istimbat
is when they look into a verse and
extract from it a ruling.
They extracted from this verse a ruling which
is that the,
communal prayer or the congregational
prayer if you will, is actually a or
upon the men. And they among the evidences
is this verse where Allah
although having mentioned the prayer in the beginning
of the verse when Allah says
establish the prayer
and give the zakat
and pray with those who pray meaning what?
Meaning pray the jama'ah.
Pray with the believers in the mosque. Come
to the masjid and pray in the congregation
which is an opinion many scholars hold which
is a very strong opinion that men should
come to the masjid
to pray. And
mentions this when he's talking about this verse
that this is among the among the evidences
that suggest
that the prayer of the Jannah'a isn't just
a supplementary act of worship, something that is
just sunnah, it is actually wajib, but of
course this is a matter of disagreement among
the scholars.
So what did Allah Subhanahu Wa Ta'ala say
to the yahood of Baru Israel
and but also to the rest of us
established the prayer.
Give the zakat. Another benefit from here is
that Waakimu salah is related to your own
person and worship to Allah. Waadu zakat is
your person is worship to Allah but also
help the people. So worship Allah but also
help the people and give zakat. And,
make record with those who pray and bow
down and pray like the Muslims pray.
Then Allah subhanahu wa ta'ala in the following
verse says
Are you commanding
or enjoying
Are you commanding piety
and righteousness
to the people?
This is a question of Allah subhanahu wa
ta'ala raise, are you commanding righteousness
and piety to the people?
And you forget yourself
to practice.
So you're telling others
to do good, to be righteous, to be
pious,
and you are forgetting yourselves.
Allah then says to them
while you are reading the book and that
is referring to the tawrat.
Do you not have intellect?
Allah subhanahu wa ta'ala is saying do you
not have a sense?
Do you not have any intellect? This initially,
again, we're gonna always focus on
the context but then expand upon it. So
again, who was being spoken to? The Banu
Israel.
Now among the things they did was that
when they were pushed
and really asked,
they would admit
that indeed prophet Muhammad is a messenger. And
they would say he's a messenger to the
Arabs but not to us.
Sometimes they would deny but when they are
pushed and really asked and interrogated,
they would admit it and say, yes he
is actually a messenger.
And in fact, sometimes they would tell people,
yeah you should follow him, you should believe
in him but I personally won't.
So and also
among the things that their and their priests
and their rabbis,
their leaders would do is they would command
others to do good, but they themselves wouldn't
do it. The main thing being the following
of of Muhammad. So sometimes they'll admit, yes,
he is indeed a messenger. We can't deny
it. It's in our books. But you you
guys follow him, but we will not. Right?
And a lot of it was due to
pride, Like you mentioned last week, due to
the fact that they felt like if they
follow the Muslims and be and join the
prophet sallallahu alaihi wa sallam that they will
lose some of the,
ranks they had and some of the prestige
that they enjoyed.
So they would sometimes tell the rest of
the people, yeah. I joined Muhammad but we
won't.
Sometimes they would admit it but then they
wouldn't do it themselves.
And also, generally, they would command good but
themselves they wouldn't do it. Allah subhanahu wa
ta'ala referencing this says to them,
Are you commanding the people righteousness?
And forgetting yourself?
So you're not you're doing yourself.
And and on top of that,
and you are reciting the book, and the
book here is the Torah.
Do you have no sense? Do you have
no aqal? Do you have no intellect? How
come you're telling others to do good but
you're not doing it yourself?
How come you're telling others to follow Muhammad
salallahu alaihi wa sallam but you're not doing
it yourself?
Do you not have any sense, any Now
that you answered the main kitaabas to the
yahoo, let's look into this verse more. Allah
subhanahu wa ta'ala is discussing the concept
of one telling others to do good, but
then neglecting his own self. And this is
why there is a interesting narration from where
one person said I wanna tell the people
good. I wanna enjoin good and forbid evil.
And then he said to them upon you
is 3 verses.
And the first verse was he said he
that upon him was
Oh you who believe why are you saying
things that you yourself are not doing?
So again don't command things that you yourself
are not doing.
Another verse was this verse
Are you commanding others righteousness and forgetting your
own selves While you're reading the book, do
you not have any sense and any aqal?
And then he also recited upon him the
verse of prophet
when he said,
And I do not want to command you
something and not do it myself.
Right? So you have these verses, and it's
very important as the Muslims we ponder upon
these verses. Here we have prophet saying to
his people, although I'm commanding you all of
this, I myself am not exempt. I'm doing
it too.
We are all doing it. It's not like
I'm telling you to do something and not
doing it myself. Allah is saying here, why
are you commanding others to do good but
you're forgetting yourself? And then sort of But
there are issues that we must discuss now.
Does this mean
does this mean that you are then not
allowed to call towards good if you're not
doing it yourself? And the answer is no.
And it's very important that we appreciate it.
And all of them, they they
they talk about this except for if you
that make it a condition.
That they make it a condition and they
say unless you're doing the good yourself,
you cannot call us towards it. That is
not the case here. So the scholars, they
this is how they break it down.
Upon you are 2 obligations,
The obligation of doing good
and the obligation of calling towards good. You
need to do both. You need to do
good and you need to call towards good.
You need to stay away from evil and
you need to call the people away from
evil as well and tell them to stop
and remind them as well. These are two
things that are not necessarily connected.
And this is why
the people are in categories.
The best category,
the one we should all aspire to is
the one who does good and calls others
towards good as well. He prays, he tells
others to pray.
This is how it should be.
He doesn't drink or commit haram. He tells
others to not drink or commit haram. This
person is doing good and calling towards good.
And this is and that person, he is
not doing what Allah is reprimanding us not
to or to do in this ayah when
Allah is saying, don't call towards good and
forget yourself. This person didn't forget himself. They
are praying salah. They are giving sadaqa. They
are good to their parents and they tell
others to do it as well. That is
the best way. Then you have someone else.
This
person is someone
This person, he is not doing good. This
person isn't praying. This person isn't giving this
person isn't doing higher.
And he doesn't call towards us neither.
So he is doing none
and that person is the worst.
Then you have the one
who himself
is not doing good. He's not doing good,
but he is calling others towards good.
Example, someone that himself doesn't give a lot
of charity or no charity at all, but
tells others
reminding others. Maybe he has a problem of
being greedy and has a and has an
issue, loves his money too much, but then
he reminds others to do it. You might
argue it's hypocritical,
but the fact of the matter is the
fact he is reminding others is good.
He is doing something good. So the the
fact he's telling us to do good in
himself is higher.
Or a better example, someone is doing evil.
He's This person he drinks.
Then he tells others don't drink.
Trust me my friend, drinking is addictive.
I have been struggling with alcoholism for 40
years. I advise you don't start it now.
Drop it. That is sincere advice
and Insha'Allah that person will be rewarded for
that advice, that genuine advice that he's giving.
He's doing good.
So
it is not that you don't call but
the point is so this verse isn't,
Allah subhanahu wa ta'ala isn't saying why are
you telling others to do righteousness?
The blame is why are you not doing
it yourself?
Not why are you calling others. The calling
is good but also don't forget yourself. So
a lot of people misuse this verse.
Are you calling the people towards righteousness?
Forgetting yourself. The problem is the fact that
you're not doing yourself not that you're calling
others towards it and it's not as if
Allah is telling us don't call others.
There's a great tabi he said if we
made a condition that if anyone is gonna
call towards good, they themselves must do no
harm and no mistake and have no shortcomings,
then no one would be able to cut
towards higher. And Imam Malik said sadaqa that
is truthful. That's exactly what will happen. Meaning
what? You don't have to be perfect to
cut us towards good. And you don't have
to do yourself the good that you're calling
towards. Of course, that is how it should
be. But if you're not, at least do
some higher.
I hope that is clarified now. Allah subhanahu
wa ta'ala says
are you calling the people towards al Bir?
Bir is
all that is good.
You're forgetting yourselves.
While you are reading the book, oh, yahood,
while you are reading the Torah that is
telling you to believe in prophet Muhammad, are
you still not doing that?
Have you no sense?
Then Allah subhanahu wa ta'ala said
And seek help and aid in sabr and
in salah.
Seek aid
in the prayer and impatience. Impatience in the
prayer.
Is patience.
Is of course the prayer.
And indeed the prayer is
heavy,
difficult
except those who
have kashurah,
meaning those who are obedient to Allah, submissive
to Allah almighty,
and have kashurah. Allah subhanahu wa ta'ala in
this verse is talking
about the importance of patience and prayer and
how that
will,
give you aid
in your worship, in your prayer, in all
of the stuff that we mentioned earlier.
Let's bring it to the context again.
These ayats were being revealed in the hitab
to the yahood first and foremost but also
again
The and the the we have to look
at this verse and we have to all
benefit from it. But we also have to
understand the context. So
the are
struggling to follow the rasool sallallahu alaihi wa
sallam, and they have their own false reasons.
What sometimes they claim he's not a real
prophet. Other times, they claim that he is
a prophet, but for the Arabs. Other times,
they try to hide the truth. Other times,
they're telling the people to follow, but they
themselves
stay in their own position out of fear
that they will lose their position and their
prestige and their luxuries and whatever. Allah
is telling them, are you commanding the people
to follow the Rasool and and to do
righteousness and you're forgetting yourselves? Are you struggling
with the fact that you have to follow
the prophet salallahu alaihi wa sallam? If you
are struggling with worship, if you are struggling
with to submit,
seek aid in patience. Have patience.
Right? Pray. Earlier they were told
and the salah is something that helps you
become a better person.
Indeed the prayer it prohibits you from the
from evil and
from
obscenities and haram and evil. So the more
you pray the better person you become.
So Allah
is saying but generally speaking, you need to
seek aid in patience. Half
and patience, the scholars, they categorize it into
3 categories.
Right? To have patience with regards to acts
of obedience.
It is not easy to wake up for
Fedor to pray. It is not easy to
give you wealth in sadaqa and zakat. It
is not easy to do a lot of
the
have patience for you will be rewarded.
The other is
so to stay away,
have patience with regards to staying away from
sin. Maybe you want to commit this haram.
Maybe you want to go out with this
girl. Maybe you want to commit zina. Maybe
you want to, deal an interest. Maybe that's
what appeals to you and the shaitan is
pushing you towards it. Have patience. Stop yourself.
You need sabar there as well. You need
sabar to worship. You need sabar to stay
away from haram. And finally, the most common
sabar that you and I all know, sabaruh,
Al Makari
wal Masa'ib to have patience with regards to
difficulties and calamities. You have been diagnosed with
the illness. A loved one died. You are
struggling financially. This
to have patience with regards to the Qadr
of Allah, that is difficult. You need to
have patience in all three. Very important.
To have patience with regards to worship. Have
patience with regards to staying away from sin.
Have patience with regards to the that happens
to you that is difficult.
This is what sabar means
seek
aid within your prayer.
Your prayer should make your life easier for
you. Your prayer and the prophet
whenever something would bother him, whenever something would
worry him,
he would pray.
And there's a beautiful author of
I believe was
that he was told that a relative
died and he was on his dad, he
was on his camel or his horse, and
then he was told some a loved one
died, the haber. The news came to him
that someone died, that he got off his
horse
and then he went and he prayed and
he he prayed for long and then he
he read this verse
seek aid in patience and in prayer.
And indeed it is is heavy and difficult
except to those who have for sure. The
word lakabir often the scholars say it means
it is difficult and heavy except for those
who have hosur. The word hosur is something
you must have heard of before, usually heard
in the context of the prayer.
The scholars, they say,
what is heavy?
Is it the patience that is heavy that's
been referred to? It is the general seeking
aid and patience and salah, or is it
referring to the salah? The
is that it goes back to
The
the last one that was mentioned.
Seek aid,
be in patience,
and in the prayer. And indeed it is
heavy. What is heavy? The prayer.
Except those who have
and also
the doesn't happen except in the prayer. That's
what the prophet of Elhamah have said.
So, it happens in the heart.
So to to be to find,
a tranquility,
humility,
humbleness,
focus in your salah, it starts with your
heart that you are remembering akhirah, that you're
standing in front of Allah, and you find
enjoyment in your prayer, you're connecting with your
Lord, You forget about this world. Not that
when you're in your salah, you're thinking about
all of the dunya related issues that you
have to think about.
You are focused on Allah Almighty.
And then
then this is
then evident or it manifests
upon your limbs. So you are still, you're
not moving about, you're not scratching and watch
looking at your watch or or fidgeting. You
are so focused in your prayer.
It so it is not closing your eyes.
It is not necessarily about any of that.
It is has attained through
being humble and remembering you're standing in front
of your Lord, remembering that you're going to
meet Allah Almighty, remembering the hereafter.
That's exactly what the following verse is about.
Allah subhanahu wa ta'ala said
seek aid and patience in the prayer.
Indeed the prayer is heavy and difficult.
And then Allah describes the people that have
by saying they are those
who those who
are certain
that they are going to meet the Lord.
And they are going to go back to
Allah Almighty. So here Allah is saying,
the they are those who are certain that
they are going to meet their lord. What's
interesting is the word
the Arabs use this word for 2
contradictory meanings.
Meaning being in doubt or not being sure
and being absolutely certain. It is used in
both. And the Arabic language have certain words
that are used in that manner. So is
among them. And many of the one in
the Quran, it means.
A lot of times when you come the
word one in the Quran,
it means.
That what on on the judgement purpose, I
believed with certainty
that I'm going to meet, the judgment. So
then a lot of times it means
I am certain of it.
Especially in the usage of the Quran, but
not always of course.
So even in the story of Musa Alaihi
Salam when he said
and I
know for certain
that you're going to be destroyed. So isn't
I'm not too sure.
As they are those who are certain
that they're going to meet their lord
and that they will return back to him
or they're going to return to Allah almighty.
These are the people that. So So from
here, your understanding, if you wanna attain for
sure,
be mindful of this concept that of akhirah.
Taib.
So then Allah subhanahu wa ta'ala says again,
Oh, the children of Israel.
And that I have favored you upon over
all of the worlds. So here Allah Subhanahu
Wa Ta'ala is saying oh the children of
Israel remember my favor which I bestowed upon
you.
And
though I gave you virtue or preferred you
over the rest of the world. This is
a very interesting verse. A few reasons because
one it it came back. So Allah last
week we had a similar verse where Allah
says
remember the favors that I have bestowed upon
you.
I will fill my promise to to me
and I will fill my my promise to
you. Right? Then hear Allah saying again,
Oh, the people of Israel.
Oh, the children of Israel.
Remember and mention
the favors that I have bestowed upon you.
And that I gave you
and virtue and preferred you over the
the worlds.
The scholars,
they mentioned the feelings. First of all, what
are these favors Allah is talking about? And
Allah is saying remember these favors and the
and the blessing I've given you.
After these two verses that we're going to
recite,
for the next few many ayaats, it will
only be about
mentioning in detail
all the favors Allah had given by Israel.
Then Allah subhanahu wa ta'ala. So Allah says,
oh, bern Israel,
remember the good things you've been given, the
blessings, the favors, the niyaam.
And I preferred you over the Al Amin.
The Al Amin, you mentioned, it means
if it is Allah, so all of Allah's
creation.
Some of the scholars they said, when Israel
were given they they have more virtue than
any other Ummah than any other Ummah. And
other ulama said it is
or
So they are better
than the the people in their time.
Right? So when Allah is saying and I
have preferred you and giving you more virtue
and you are better, it is talking about
in the context of their time. They were
the best Umma.
Why were they so virtuous?
Because of the many prophets
that came from them, because of the many
books that were with them, because of all
this. Right? Uh-uh. The the these are the
fuddle.
Some other scholars have said,
it should be kept in its in its
generality.
Meaning what? We're going to say
are the most virtuous ummah, the most preferred
ummah with one exception.
With one exception. And that exception, did we
make it out of our own whims and
desires? No. Because it's mentioned in the Quran.
The best ummah, the number one, the best
nation, the best ummah is who? The of
Prophet Muhammad
as mentioned in Surah Al Imran
You are the best people, the best nation.
So that is the exception.
Other than the Umma of Prophet Muhammad sallallahu
alaihi wa sallam, the best Umma would be
Banu Israel, and that is the Fadl that
is being referred to here.
Now
one might assume because of this
one might assume because of this virtue, Allah
is saying I have given you all these
favors and I have preferred you over all
the other nations
that they have a direct ticket to Jannah.
That they are all of a sudden, the
chosen nation.
That they will go straight to Jannah. That
somehow they deserve to go to Jannah more
than other people.
And this is what Allah subhanahu wa'ala is
saying.
And fair a day
when a person shall not avail another,
nor will intercession
be accepted,
nor will there be any ransom,
nor will you find anyone to help you.
Allah subhanahu wa ta'ala is saying what,
fare a day. This is referring this day
is referring to the day of judgement.
That no person shall not shall avail another.
It's everyone is in it for themselves.
No one can help you. This is why
in many cases in the Quran and their
judgment, even your own family will run away
from you.
No one is there except you're there for
yourself on their judgement.
Then Allah subhanahu wa ta'ala said,
nor will there be any intercession accepted.
Why?
It means to intercede.
Right? To speak on someone's behalf.
Right?
In in layman's term, it would be or
an example of that would be, you want
a job.
You know that if you go there by
yourself,
you probably won't get that job, but you
know someone that knows the person that is
hiring, and you say, can you speak on
my behalf? Can you do shafa'a for me?
Can you intercede on my behalf?
On day of judgment,
there is no intercession. Allah says here. What's
interesting is you and I know that there
is an intercession.
There's
a
Right? The great intercession for the prophet salallahu
alaihi wa sallam. We know that there's an
intercession that the believers will do. This ayah
is referring that there is no
for the kafireen.
There's no for those who disbelieve. There's no
for those who deny the prophet. There's no
shafa'ah for those,
among the that deny the prophet.
And
the shafa'ah that is accepted
is for the believers. And the shafa'ah has
shuruut, Insha'Allah, I will speak about it in
detail,
in the future.
And no Shafa'a, I will be accepted.
And no ransom will be taken.
This is referring to
a Adil is a a a ransom or
a compensation.
And many ayaats
mentioned that the people,
will try and they would wish that they
could,
free themselves from hellfire by giving anything, even
the whole earth, anything they can, but there's
no such thing.
On their judgment, the only thing that will
save you is good deeds and belief.
Faith, iman, and.
The fact fact that you're from the chosen
nation and you're
if you believe that or the fact that
your ummah was the best ummah even us
the ummah of Muhammad. Yes. We are the
best ummah. But if you don't believe and
you don't do right actions none of that
will help you. I am from the Ummah
of the prophet Muhammad thus I deserve Jannah.
No. No. No. No. You want to go
to Jannah? You gotta work for it.
So Allah is reminding them
and reminding us fairer a day. Fairer the
day of judgment.
So no one can help you. No one
is gonna avail you.
No one is gonna intercede on your behalf
if you're not a believer,
and there will be no one that will
ransom you, nothing that you can ransom yourself
with,
and there will be no one that can
help them. They will not be helped.
They will not be helped. If you can't
even help yourself on their judgment, you can't
help someone else either. May Allah
protect us.
After this verse,
in verse 49,
Allah
starts speaking in detail
about the favors that were mentioned earlier. Remember
when Allah said, remember the favors that Allah
has bestowed upon you. What's interesting is,
again, Allah will be talking about the favors
and the blessings and the things that were
given to the of
old.
Question that one might ask themselves is, why
is this being told to the living at
a time of prophet Muhammad? Because they got
Allah is referencing the time of and Musa
because they are
their forefathers,
their ancestors,
their.
So all as a nation, as an as
all of this was done for you and
remember
And also it is to remind them these
are the mistakes your forefather made. They didn't
obey Musa alaihi salam. Don't fall into the
same mistake and disobey Prophet Muhammad sallallahu alaihi
salam. So here Allah is reminding them of
the mistakes, the favors they were given and
how they never benefited from those favors, how
they never acted righteously, their their forefathers,
and that they're falling into the same mistake
by the 9 prophet Muhammad
And remember
when we delivered you from or saved you
from
from the people of
Remember, O B'alu Israel,
when we saved you, Allah says, from the
people of
Firon. They will inflict upon you.
The worst torment and punishment.
And what was that punishment?
They would slaughter your sons and your boys
over and over again.
Allah didn't say
it means they would do it over and
over again. Often,
they would slaughter and slaughter and slaughter your
sons.
And they would spear your woman.
And in that
in that the fact that they were torturing
your sons and killing them. The fact that
they were sparing the woman, the fact that
all of this was happening, the
torment
and therein was a mighty trial for you
from your lord. It was a test from
your lord.
This
is the first favor
that Allah is reminding them. You might think,
wait a minute, what favor?
They are being The fact that they were
tormented? No. What is the vein of the
ISA? Well even when
we saved you.
The first favor that they are being reminded
of is
Allah saved you from the torment
of.
Allah saved you from the torment
of Firaun.
Remember when we saved you from the people
of Firaun, when they were inflicting upon you
the worst torment.
They would murder and slaughter your sons and
your boys.
And they would spare the woman folk.
And therein was
a trial
or
a blessing
from your lord. How is the trial and
the blessing at the same time?
Is used for both something good, a blessing,
or is used also for something that is
a trial and a test.
When you when you are given a child,
it is bala. You're being tested. When that
child passes away, it is a bala. You're
also being tested. One time it is a
and other time it's a.
So Allah subhanahu wa ta'ala is saying in
it was a trial and test for you.
This great blessing we have given you, the
fact that we saved you, were you grateful?
Were you grateful?
So
this is the first blessing.
Few points to mention here.
The people of Firaoun are mentioned here. Of
course, Firaoun
and his people, they were engaged in the
torment and the enslavement and the torture
of the Banu Israel.
This was happening where it was happening in
Egypt in Misr.
How did the Banu Israel end up in
Misr?
You have to go back to the story
of Yusuf alaihi salam and how he ended
up in Egypt.
And then when he was in Egypt, later
on, his father Yaqub,
who is who? Israel. They
ended up, after the drought, moving into Egypt.
And from then on onwards, the bull Israel
lived in Egypt. Well, and over time the
people from Egypt originally, not the Bel Israel,
were known as
or the Copts,
right, which is the people of Firoun.
They ended up
taking over or they ended up enslaving
and being in charge of Egypt.
And what happened was
that one of the
one of the Firauns, yes, there is not
one Firaun, there were many Firauns
because Firaun is not a name,
it is actually a rank or a title.
It would be like a like,
there would be a Caesar, the Caesar of
Rome, or or the the was also a
title.
This was a title, like like a king
or or something like that. So, Firaun, the
pharaoh there were many pharaohs, and there were
many Firauns.
This is why sometimes the books of the
they
mention Firaun Musa,
the pharaoh of Moses or the Firaun of
Musa to be specific. Right?
And some of the scholars, they mention his
name and and more details about him. That's
not important. Right? Fir'aun was a tyrant, was
one of the worst people that ever lived
that dared to claim Allah by saying,
by
saying and all of these
heinous statements,
the torture that he did on the people
that believed later on and and how he
enslaved by Israel.
Firaun is someone that you all know.
So
Allah subhanahu wa ta'ala so let me continue
on the story.
So the pharaohs,
these different pharaohs were in charge. 1 of
these pharaohs,
he has a dream
that a fire
came from Sham,
and it
came from Sham and it
went into every home of the Copts
and and their palaces and their homes and
destroyed everything in its path and left the
homes of the Banu Israil alone.
So he called all of their advisers and
sorcerers and what have you, and he asked
them what does this dream mean. And he
said this means that
your downfall
and your kingdom's downfall and destruction will be
by the hands of a man from Benoit,
and then they came up with the idea.
Well, if that's the case, let's just murder
all his sons and their boys, which is
what they would do. They would slaughter everyone.
And what's interesting is that,
if they were slaughtering everyone,
how did prophet Harun
not get killed?
Although he was older than Musa. We know
Musa,
was saved through his story
where,
he ended up being raised in the palace
of Firaun himself. Right? We know that story
and how Allah
saved him. What's amazing is the person they
were looking
for, the person that would end up being
their downfall,
they raised them in their own palace because
Allah is the one that's in control of
all of our affairs. Look at this. They've
been committing all these heinous crimes and killing
all these boys, and Allah
made them raise the one who will take
away the kingdom.
What's ajib is so, yeah, the question is,
so how did Hurun survive? Some scholars have
said that the killing of the boys would
happen
every odd year.
So one year, they would be killing them.
Another year, they would be leaving them alone.
And as you have some other that said
that, actually,
the reason they at one point, they stopped
murdering all the boys because
now that they were enslaving them and and
they were putting them to work, if they
kill every single male,
young man or or baby boy and the
elderly die, then who else would be doing
the the labor work? Which is why they
left them alone and Allah was best. But
anyway, Allah is telling us that they were
slaughtering the boys and leaving and sparing the
girls. Sparing the girls wasn't out of kindness.
It was the fact that they knew that
they, would, that the what who would be
on the downfall would be from the men,
but it's not like they were showing any
kindness to the woman folk as well.
Daib. The fact that Allah
saved the people of Banu Israel
from the crimes, the enslavement, and the torture
of of Iran is the first blessing mentioned.
Then Allah
mentions another blessing.
And remember,
when we divided the sea for you,
When we divided or separated the sea for
you.
And we drowned
and his people.
While you were looking.
You saw that.
Allah is reminding
the
the the the the Banu Israel
they
saw Firaun being drowned
and they were saved.
Allah is telling us the second blessing. The
second name they are being reminded of is
what?
This
is said in more detail
in Surah Surah
where
Allah mentions that chased them,
and then for for towards the
the the,
the west and,
or or the east, I mean. Sorry. And
then what happened was
they saw each other.
So
Musa, Harun, and the people of the Bani
Israel, they flee
and Firaoun chases them.
And then they say see each other. And
Allah subhanahu wa ta'am mentioned that in the
Quran,
they call us
The people of Musa said, they're catching us
up. There they are.
They will catch us. It's over. So you
have the sea here, and they can't go
further, and you have the army of frown
approaching.
Then,
what did Musa say?
No. No.
We're not in trouble. We shouldn't be worried.
Why?
Indeed, my lord is with me. Say, you
hadeen and he will guide me.
This
is full trust in Allah almighty.
And this trust in Allah Subhanahu Wa Ta'ala,
it started from the beginning.
Before he even sent to Firaun,
what does Allah say?
Don't worry. I am with you.
I see and I hear. So Allah subhanahu
wa ta'ala told Musa Al Haram that he
was with him
And this being with him, Allah is always
aware of what you are doing, but this
was
This was the fact that Allah is with
them protecting them. Musa wasn't worried.
The army is approaching. There's nowhere to go.
A dead end. It is the sea. He
was not worried. What did he say when
his people said,
and then the niyama that is being referred
to in this verse.
And remember when we split the sea for
you, when we divided it in 2. And
what did Allah
say? Allah commanded Musa to hit his staff
on the ground on the ocean and and
what?
It became 2.
Each one became like a huge mountain. So
there was a path now, and they walked
through that path, and they were saved. When
we separated the sea for you
And I saved you, Allah said, or we
saved you.
And we drowned.
While you were looking.
So
while you were looking at them and you
saw that the sea destroyed people,
and we saved you from this tyrant,
this is another nima that you should be
thankful for.
Then Allah
remind them something else.
And remember,
when we appointed for Musa 40 nights,
and this is when Musa went to receive
the tawra from Allah subhanahu wa ta'ala, it
was initially 30.
Mentioned in sort of,
Araf, 10 were added. Right? And some of
the scholars they say, these
this month and 10 days was
and the first 10 days of
Dhul Hijjah.
So
Musa went.
What did they do after he was gone?
And this story, we learn more about it
towards, as as we go along in the
Surah, and a lot more detail is mentioned
in the Surah.
Allah
said, okay. So
remember when we appointed Musa, the 40 days.
And then you took the calf.
Right? And then
you took the
cow or the calf.
Took it for what? For worship.
You took it as a god. But the
word is not mentioned here because it's so
bad, Allah doesn't wanna even mention it. And
remember when you took the calf
to do what with it?
To worship it.
Remember that.
Oh, Banu Israel. Remember when Musa went away
for 40 years? 40 years, taghfirullah, 40 days?
And then you took the kaf and the
story
Again, in Suratul and the other and other
chapters there is more details especially in Suratul
Baha.
There was a man called Samiri
who collected the jewelry from the Bala Israel.
Why did he collect the jewelry? And this
was while they were gone. He collected their
jewelry and this jewelry it's set in gold.
It was said that this gold and this
jewelry was something that they stole
from the palaces of Firaun.
And others, have mentioned that it was not
something they stole.
They borrowed it, but then because of the
ocean splitting and running away, so they felt
guilty and they got rid of it. So
then a man called Samir, he took this
and he molded it into he melted and
molded it into a the shape of a
cow, a.
And
then it started making a sound.
Then he said to them,
This is your lord. And then he encouraged
them to worship it. And he said if
Musa would come back, he would worship it
too. Who is among them when all this
is happening? Harun.
And Harun, he tried to stop it, but
they wouldn't hear or listen. They wouldn't hear
or listen. There were some people that
stayed away from it and some people that
started engaging in the idol worship. Indeed, idol
worship that Samiri started for him. And if
you want to learn more about Samiri and
his story and why he did it,
Surah Al Baha explained this in a lot
more detail.
Bayib.
Allah has reminded them, remember when we when
when we when we appointed Musa the 40
days when he was receiving
the law, the tawrat.
Bay. And while he was gone, what did
you do? You took the
as something to be worshiped, and you worshiped
it.
After Musa left,
transgressors,
and you were oppressors,
and you were in the wrong.
And Allah says
This is the worst thing one can do.
So here you have an Israeli and
they are just saved
from
Firaoun.
They just saw Allah,
showing this miracle of splitting the sea.
They were saved.
Their oppressor,
Firaun,
was destroyed,
drowned.
Then instead of thanking Allah Almighty,
instead of going back to Allah Subhanahu Wa
Ta'ala, worshiping him alone, what do they do?
They worship an idol.
The way Musa reacts when he comes back
is mentioned in Surat Al Araf. Hudban as
if when he becomes extremely upset, He starts
with his brother, Harun, how did you let
this happen? And Harun explains himself that
that he, he most of Harun had his
own different reasons why he didn't,
Moses says, why didn't you follow me if
he didn't listen to you? And they started
obeying and committing the shirk. And then, Hafun
mentions that he didn't want to split between
the Banusrail, and he wanted to keep it
together although these people were committing shirk.
That is very long
and hopefully one day we can we can
discuss it. But here Allah is reminding them,
again the purpose here is to count the
blessings they were given. Remember when Musa left
for the 40 days and then you
after he was gone worshiped the idol while
you were oppressors. Remember that?
And
then,
Then Allah and then we pardoned you after
that.
So the blessing is the fact that they
were forgiven.
Although you committed shirk,
after being saved,
you were forgiven.
Why were you saved?
So that you may be grateful. Allah saying
after that we forgave you so that you
may be grateful.
So the first Ni'amah that was mentioned was
they were saved from Fir'aun. The second Ni'ma
that were mentioned was that the sea split
open for them
and Firaun was drowned. They oppressor the tyrant.
The 3rd niyama,
after you commit shirk and you worship a
a an idol, the kaf, you are forgiven.
And after that we forgive you so that
you may be grateful.
Then Allah
explains to us exactly how they were forgiven.
How were the Banusari forgiven?
Allah then says before
that there's
This is another blessing.
Because while Musa was gone,
what did he receive? He received the Torah.
He received the Torah. The Torah.
That's another blessing. The fact that they were
given a law, that the fact that they
were given a book that will guide them
through this life, teaches them right from wrong,
establishes the truth.
This kitab within itself is another niyama. And
Allah is saying, and remember when we gave
Musa
Musa
when we gave him the book.
This book is a Torah, the Torah.
So
remember this favor, this blessing we gave Musa
the Torah.
And we gave him the
so you may be guided.
The purpose of these books, the
Quran, the Torah, and the injeel is to
be guided. And we mentioned that in the
beginning of Suraj Al Baqarah, this Quran itself,
what did Allah say?
It is a guidance
to those who are
pious.
Saying, we reveal the book upon,
Musa alaihi salam.
Why? So that you may be guided.
What's interesting is here, 2 things are mentioned
that that are given to Musa. Al Kitab
is given to Musa, and Al Furqan is
given to Musa. Are they the same thing
or are they 2 different things is something
the scholars discuss and talk about. Al Kitab,
wal Furqan.
And there are Ba'al Aqwal.
One of the Aqwal is that it is
the same thing. And the