Mustafa Abu Rayyan – 17 Tafseer Surah alBaqarah Verses 103106
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And last week we spoke about verse 102
that speaks about, the story of the shayateen
and,
Sulayman alayhis salam.
How
the yahood because generally speaking we're still speaking
about,
the yahood and the banu Israel.
And we always have to keep in mind
why are we speaking about them? Why Allah
subhanahu wa ta'ala is dedicating such a long
portion of the surah
about the Banu Israel because
as you mentioned in the beginning
when we started this chapter or the surah
that Allah subhanahu wa ta'ala
teaches us in the surah as Babu Fala
and as Babu Najat
reasons of
why we can be saved or how we
can be saved and how we can be
destroyed. And Allah gives us an examples
of those that have been saved and examples
of those that have been destroyed.
And Allah subhanahu wa ta'ala is telling us,
this is the way you should follow o
Ummah of Muhammad.
And Allah started by first, in the beginning
of the surah, separating the people into muminun,
wakafirun,
umunafiq.
A believer, a disbeliever, and a disbeliever that
claims to be a believer.
Then Allah Subhanahu Wa Ta'ala started giving us,
the reason we exist
first, to the the first time Allah gives
us a command is worship Allah alone. The
first time Allah prohibits something is don't do
shirk and give Allah partners. Then Allah spoke
to us about this or taught us about
the first human being
in the Surah, Adam alaihis salam, and how
he came to be, and how he made
the abba, and how he repented. And he
is an example for us. In the Surah
you will come across sometimes people you should
follow
and imitate, and people you should shouldn't follow.
After Allah told us about
our story, the beginning of our story,
right, the Quran in it is your mention.
So Allah then told us about
the opposite of Adam which is shaitan who
also refused and disobeyed but he went astray.
He never came back. He never made Tawba.
Then Allah, after telling us about an individual
or individuals that either one that was upon
the Haqq and one that went astray, Allah
told us about the whole Umrah that went
astray.
A whole nation that went astray. Not all
of them of course, but many of them.
And Allah
is telling us, okay, so this is how
they were with prophet Musa. Don't be like
that with prophet Muhammad. This is some of
the errors they fell into. Don't fall into
those mistakes. And this is something that we
are
keep being reminded.
And we are almost at the end of
their story.
After this, Allah will then give us an
example of one
who was an example to all of us,
was even an example to our prophet, which
is prophet Ibrahim and his story. The only
prophet whom Allah said to our messenger, Muhammad,
follow him.
Ibrahim. So the story of Ibrahim will be
mentioned and Allah will speak about him at
great length as well once we are done
with the story of Bali Israel. Where we
left off with the story of Bali Israel
and Yehud was that they threw the the
their book, the Torah
behind their backs.
And the way they did us was by
not believing in the signs in it, not
believing that in it was the mention of
Prophet Muhammad denying the prophet himself, sallallahu alaihi
wasallam. Allah says,
they threw the Quran
behind their backs. So and then we mentioned
a a principle, everyone that leaves off the
Haqq,
Allah then tests that person with and falsehood.
When you leave the truth, you will go
upon falsehood. And
what was the dalal that they went with
the moment they left acting about the Torah
and the Quran? It was sorcery and
Then also,
we mentioned how the yahood claimed prophet Sulaiman
wasn't a prophet. Belkan, Asahir, and Mushrikar. They
said he was a sorcerer and he was
a a mushrik. So Allah Subhanahu Wa Ta'ala
destroyed that claim and refuted that and said
Belhi was a prophet, umaka for Rasulayman.
One of the reasons why many thought that
he was
a a Sahir, was number 1, Allah gave
him authority over the jinn like I mentioned
last week, but also there was a the
week before.
But also because there is a that is
mentioned or narrated that prophet Suleiman,
he actually stopped sikhir in his time, and
he gave all of the equipment and the
things they used to use their sorcery, and
he buried it under his palace. And after
he died, they dug it out and many
of them then said perhaps the reason he
had so much power was because of the
sihr.
So Allah subhanahu wa ta'ala says it wasn't
Suleyman that fell into disbelief,
teaching us that sihr,
is a form of disbelief.
And we spoke about the story of harut
and marut. I'm not gonna go back into
that
inshallah. Al Muhim,
the the yahood,
they adopted sorcery and sikhr rather than adopting
the Torah and the Quran. And then Allah
in verse 103
in 3, your starting day says,
So
they chose,
Kufr, this belief. They chose sikhr. And Allah
is saying,
and if they had believed,
if only they had believed.
And then what is the logical progression of
faith in iman?
If they
believed and had taqwa, instead of what? Following
the shayateen
and disbelieving, if they believed and
a reward.
They would have been given a great reward
from who?
Which is better for them?
If only they knew.
So here Allah is saying if only they
follow the prophets. If only they had faith
in prophet Muhammad. If only they left off
the sorcery and the sihir and his disbelief.
You will find the Quran, iman and taqwa.
They have a relationship, iman and taqwa.
Allah says in Surah to Yunus,
Indeed the,
those who are close to Allah, those who
are near to Allah.
They will have no fear
and they will have no grief. They won't
fear that which is coming, nor will they
feel sad about that which has passed. Why?
Because they are the awliya of Allah. And
who is the kind of person that doesn't
fear what's coming and doesn't grieve over what's
in the past? The person that's in Jannah.
In other words, the of Allah,
those who are the saints, those who are
near Allah subhanahu wa ta'ala, they
end up
in Jannah. And then Allah gave a description.
Who are they?
Those who have faith. Those who have belief.
Real
And what is Taqwa?
Taqwa
has been explained by the Sahaba
And every Sahaba many Sahaba in Ta'aba'i would
give different definitions but it revolves around the
same meaning, Taqwa.
One of the
ways to understand something is to look at
the linguistic
meaning of it before we look into the
Islamic meaning. So Taqwa comes from the word
waka, which is to protect and to prevent.
Right?
It comes from
There's a famous statement
prevention is better than to cure. To prevent
COVID from happening to you is better than
to seek the cure. Right?
So this is
So what are you preventing?
What are you protecting yourself from?
From Allah's anger, from Allah's wrath, from hellfire,
from sin. You're protecting yourself.
How do you protect yourself? By following the
truth. This is Taqwa.
Ali ibn Abi Talib said,
He said,
It is to fear Allah subhanahu wa ta'ala.
Right?
So a lot of times half Taqwa is
translated as fair Allah. Here you learn that
it's more than
Allah.
He says fear Allah subhanahu wa ta'ala.
And act upon that which has been revealed.
I really like the wording,
and act upon that which has been revealed.
Rather than saying,
Quran. Because the Quran is not the only
thing that has been revealed. The sunnah of
the prophet is also revelation.
The Quran is a revelation.
The sunnah is also a revelation. Both came
from Allah subhanahu wa ta'ala. There are differences
of course. The Quran is the literal word
of Allah. The sunnah is inspired by Allah
as well. Because nothing that we do came
from the prophet. It was all divine revelation
and inspiration. So to add the conduct which
has been revealed from the Quran and the
and the sunnah.
And then what?
Be pleased with the small things Allah has
given you.
And this is very important. When you are
pleased with what Allah has given you, you
won't transgress.
You won't seek out the haram.
You are be pleased with what Allah subhanahu
wa ta'ala has given you. Be happy with
your creator and be happy with what you
have been given.
Allah is the one that that gives the
and
the and the It is Allah that divides
this.
Right? Some are rich, other are poor, some
are knowledgeable, other are not. Some are
Allah divides this. So whatever Allah has given
you, be pleased with it. And finally, well,
it's still that.
Be prepared.
For what?
For the day of traveling.
These four things he said,
act
upon the revelation.
Be pleased what Allah has given you and
prepare yourself for the eventual
travel and journey that you're all upon. And
some other scholars, they give many many other
explanations. There's one that I really like as
well which is
that Taqwa,
is just one of the serifs said this,
he said,
imagine yourself on a road full of thorns
and spikes and dangerous things.
And then imagine yourself blind or blindfolded.
No doubt that you're gonna hurt yourself. Correct?
Now imagine you have someone guiding you.
Would you listen to that person and tell
you to stop?
Go, go right, go left, you would.
The road is your life and there's dunya.
The thorns and the spikes and then your
stuff, this is the the sin.
Right? The shubuhad, the doubts, everything that can
lead you astray.
And you, you are blind.
And who is that person guiding you? The
book of Allah and the sunnah of our
prophet.
Listen to the sunnah of the prophet in
the book of Allah, the way you would
listen to that guide.
Right? This is what taqwa is at the
end of the day. If you have faith
in Taqwa
So what does Allah say here? If only
If only they had Taqwa,
what would have happened?
They would have been
rewarded by Allah
if only they knew.
But they did know.
They did know. Allah saying if only they
knew, but they did know. Because Allah said
in the previous ayah,
They know those who bought into the sikhir
and acted upon it. They knew that if
they did that, they would have nothing in
the hereafter.
So in the previous verse, Allah is telling
them that they did know, yet they chose
to do it. And here Allah is saying,
if only they knew.
So did they know or did they not?
Knowing something intellectually
is not the same as their ilm that
is nafia.
They knew what they were doing was wrong.
How many of us know that a certain
sin is wrong yet we still do it?
Right?
The knowledge that doesn't prevent you,
from doing the sin or the knowledge that
doesn't have action with it is not true
knowledge.
Allah says,
those that commit sin
while they are ignorant.
Allah doesn't mean that you did the sin
and you had no idea it was a
sin.
It
means
the sinful person.
When he is sinning
is ignorant.
So when the adulterer is committing adultery, he's
ignorant.
Not ignorant that adultery is wrong,
but ignorant of the consequences.
Ignorant of the true nature of that sin.
Ignorant of how bad it is.
Although if someone's asked him, hey, is it
a haram? He'll say, yeah, it's haram.
But that's not the knowledge that what?
That benefits.
This is why a prophet, he would say,
all I ask you knowledge.
And that is beneficial.
So Allah
when he said
and they knew that was the knowledge that
this was wrong.
If only they knew the knowledge that has
beneficial that would prevent them. Does that make
sense?
Then Allah
moves on. We move on to the to
the to the following verse.
All you who believe.
Said, if you hear
if
you hear this call, all you who believe,
then listen.
Either something good is gonna be told that
you should do, or something bad that you
should avoid. So whatever
pay attention.
All
the they say scholars are Sheikh Ahmadallari, he
died not too long ago.
And, he was one of the scholars direct
of seer in Medina. He was the or
the the one of the scholars of the
Sir in Medina, Sheikh Abu Bakr Al Jazairi.
Sheikh Abu Bakr Al Jazari would say,
So
it's a yes. No. He has a book.
He
has a book where he compiled
all of the
and then he explained those.
It's called, Nida'atul Rahman. Right?
So he he compiled all the
and he gives them an explanation in one
book. It's very beneficial. Right?
Allah says, oh you who believe.
Don't say
don't use the word
Well
instead
say
and hear and obey
for disbelievers
is a painful
torment.
So you hear you learn 2 statements here.
And we'll explain what they mean.
This verse had a reason of revelation.
The prophet sallallahu alaihi wa sallam would teach
his companions and he would teach them Quran,
he would speak to them.
And whenever the prophet was speaking to the
companions, they would say to the prophet
What does mean? It It comes from the
word which is
to,
to take it easy.
To to,
they they would say this because they wanted
the prophet to to repeat what he's saying.
Right?
So it's almost like repeat,
tell us slowly. Right?
Be gentle on us with the information.
This is what they would say. It was
a normal thing to say.
The word
in the Jewish dialect, the yahood,
it was a statement of insult.
Which
is
someone
not very bright.
And some said it comes from, they used
to say
which is
you're our shepherd.
You're our shepherd. Like an insult.
So the yahood would say to the prophet
ra'ina
or they would say ra'ina but they would
mean that minar'una
which is
something in an insulting statement.
So now you have the same type of
word being said by both the believers and
the yahood.
1 are using it as an insult and
the other is a respectful term. They just
want, the the the instructions and the, to
to be repeated for them. Right?
Because there's lebis now, there is
a khalt,
a mixture of haqq and ba'al.
And this statement,
they did it on purpose. And this is
something they used to do often. They would
use a word that is ambiguous
to turn it into an insult.
So we know in Bukhari the prophet
that they would say to the prophet Assamu
alaihi wa
sallam which means what? Death upon you. And
what does Assamu alaihi wa sallamu alaihi wa
sallam mean? Peace be upon you. So it
says to the prophet
This is why one time when they said
this, it was the prophet and our mother
Aisha
And then
our
mother
Aisha
said
And when they said death upon you, they
said death upon you and the curse of
Allah and she said more statements.
And the prophet reprimanded her and said
don't do that. Just say and upon you
as well.
So if they're gonna play with words and
you're not sure, did they say assam? Did
you say assalam? Just say and upon you
as well.
Right? So you can see how they would
use these words and they were trying to
kind of harm the prophet and insult the
prophet. Allah subhanahu wa ta'ala says,
don't say ra'ina anymore. Stop using this word.
And instead of using a similar word with
the same meaning,
say
wait for us.
Is the same meaning. The same thing, but
now this word, it can't be what? It
can't be twisted.
And then Allah said, wasmaa'u
and hear.
Samaha
babulnuwajab.
Wasmaa'u hear, it doesn't mean just hear what
the prophet is saying, but hear
and also act upon what you're hearing.
As for those that are insulting the prophet.
As for those that are twisting words and
trying to insult the prophet saying and what
have you,
what did the Allah say?
And for the disbelievers,
those who reject the truth and assault the
prophet,
is a punishment,
that is painful. May Allah protect us. You'll
find in the Quran the word,
being used for
Muslims that are sinful as well as non
Muslim. So
Muslims are self and Kufar both, Allah mentions
that they have is
only used for the Kufar.
So the Ulema, they extracted many benefits from
this verse. One of them is,
this is one of the ayahs that you
learn a concept called
Sedudariya. Sed dariya. What does Sed dariya mean?
Dariya in linguistically means small path.
Sad means to,
to close it.
Closing the pathway.
There's a concept called in Islam, closing the
pathway.
And the scholars, they say this this is
one of the verses they took that from,
which is
to make something unlawful,
although in itself it's not harmful,
but it might lead to a bigger problem.
Right?
Stopping something because it might lead to
when the Sahaba saying it, when they insulted
the prophet.
They were not.
But because
other people are misusing it,
stop it.
And this is, one of the,
that the scholars use.
So there are some, they will say
something can be deemed haram
not for itself but for the evil consequences
that might happen because of it. Does that
make sense?
Something might be haram. They say they had
haram
suddenly dariyah.
It might lead to something that is worse.
An example is
in the beginning of Islam
in the beginning of Islam, there were 2
things that were not allowed.
But later in Islam,
they were allowed.
One of them was
You know doing
This is not allowed in the beginning.
Right?
And
also visiting graves was not allowed.
Later on
both have been allowed. The prophet said in
Hadith,
said,
as long as there's no shirk in it.
And he said,
I used to prohibit from you visiting the
graves.
But now you can visit them.
It reminds you of the hereafter.
Question,
why was this prohibited at first
and then later on it was fine to
do it?
Answer is,
to close the pathway to shirk.
Because a lot of the ruku that used
to be recited,
it had statements of shirk in them.
And the prophet sallallahu alaihi wa sallam closed
the whole door. The whole door was close
to it. Later
went to Tawhid. When they read the Tawhid,
it was opened up again. Does that make
sense? Similarly,
the visiting of the graveyards.
The concept of venerating people that passed away
to the point of worship or something that
was known by the Arabs.
The prophet wanting to close that door completely
said, don't visit graves.
But in Madinah, after so many years of
understanding tawhid, of so many ayat being revealed,
of the iman truly entering into their hearts,
what did the prophet say? When he wasn't
worried, go and visit graves
for it will remind you of Ahron.
Can we now say today, if people
are in a similar problem, you can't visit
graves anymore? No. We can't say that. Why?
We don't have the right to legislate.
We don't have the right to legislate. We
have the right to advise. Does that make
sense?
So that's one of the varieties.
All you who believe don't use the word
say
to insult the prophet is disbelief.
To
insult the prophet is disbelief.
Anyone that insults the messenger is not a
Muslim.
Anyone that insults the messenger is not a
Muslim.
Sheikh Islam and Tamia and I believe
both have a book on this.
Sharon Islam has a book on this.
Right?
Which is talking about the ruling of the
person that insults the prophet.
Scholars agree, anyone that insults the messenger or
Allah
is not
a believer.
The person has to repent and enter into
Islam again.
What if the person did it in jest?
What if the person did it as a
joke?
What about then?
Doesn't matter.
Don't make any excuses. You have become
a kufar after you had faith. After you
had faith.
This is one of the by the way
that this ayah did not come down on
Munafiqun
because
Allah mentions that they had
iman.
To to those who disbelieve
from amongst the Ahl Kitab, the people of
the book, and they are who? The Jews
and the? The Christians.
And
the idol worshipers
like that there should be sent upon you
any good from Allah subhanahu wa ta'ala. They
do not like.
They do not love or like.
Those who disbelieved,
this is also a daleel and we mentioned
many that the Ahlul Kitab are Quffar. That
they are disbelievers.
That although they are Ahlul Kitab,
although they have been given books,
although at one point in history they were
the some of them were the followers of
the prophets,
the Ahlul Kitab during the time of the
prophet sallallahu alaihi wa sallam that didn't accept
Islam,
they are
similar to the idol worshippers,
similar
to all of the the Magus and anyone
else. They're not Muslims. They're non Muslims. Right?
And in Nadina and Dalayi Islam,
so they
have to accept Islam like anyone else would
have to accept Islam.
The only reason why they are mentioned as
the people of the book and there is
that,
that,
extra,
title given to them is because of the
fact that they somewhat,
albeit incorrectly, hold on to the teachings of
Issa and and and Musa to a next
small extent. Right?
But Allah calls him
Those who disbelieve don't like don't like and
then Allah clarifies who he's talking about from
among the people of the book and from
among the idol worshipers.
What do they not like?
That there should be sent down onto you
any good from your lord. They don't like
that.
Allah is telling us here what one of
the main reasons
why there was so much animosity
from Quraysh and from the yahood.
Why all this animosity?
Why all of this? Allah says they do
not like and
the fact that good has come upon you
from your Lord. They don't like that. And
we know this, that the yahood wished that
the prophet was from them.
And we know that the Quraysh were jealous
of the fact that prophet Muhammad was the
messenger. And this is why in Surah Al
Zukr, what did they say?
This Quran should have come.
There are the Quraysh said there are people
better suited to be a prophet than Muhammad.
You had a great man in in Beif
and a great man in Mecca. And Allah
answers them,
Allah says, are they the one
giving and distributing
the,
rahma from Allah subhanahu wa ta'ala?
It is Allah, and Allah chose prophet Muhammad
But this is one of the key reasons
why they had so much animosity.
They were jealous.
Abu Jahl was jealous of the prophet sallallahu
alaihi wa sallam. Right? And similarly, the yahood
were jealous of the prophet and the Arabs.
They don't want any khair. Min khairin any
good. Some of them said this khair is
referring to the Quran. Some said this khair
is referring to the prophet.
But Allah made a general so we keep
a general. They don't like any good descending
upon you from your Lord, but then Allah
said,
Allah specifies His mercy to whomever He wills.
Allah chooses for His mercy for whomever He
wills.
And Allah subhanahu wa ta'ala is the owner
of Al Fadl, the great bounty.
Al Adhim. Right? So Allah subhanahu wa ta'ala
owns all Fadl, all good, all virtue.
So here you will find the diagnosis of
the illness they had. It was hasid,
envy, and jealousy. And this is a maradihwanifila.
May Allah protect us from this.
The final ayat that we're gonna cover today,
Allah says,
Allah
said, whenever
a verse what whatever verse we abrogate
or cause to be forgotten.
Bring a better one.
Or one similar to it.
Do not know. And Allah
that
Allah is capable of doing anything he wants.
Here you come to learn of the concept
known as nasa.
Nasa,
it means to abrogate something.
To abrogate. And what's an abrogation an abrogation
in Islam is the removal of one rule
and replacing it with another.
The removal of one rule and replacing it
with another. And this is something that happened
often in al Din.
The first nusch that we come across is
the nusch of the Al Qutub.
Allah abrogated
the Torah
and the Injeel and replaced it with what?
With the with the Quran.
These that's why we say,
these
these
religions and these books, they have been abrogated.
They have been removed and replaced by the
Quran. What does Allah say? We don't remove
a verse
except we replace it with a similar one
or one method in it. Right? Similarly, when
Allah removed these books, Allah replaced it with
the Quran.
The prophets themselves previously
used to
do nazq of each other.
What does prophet Isa say to the
When prophet Isa came to the Yahuud, he
said to them, among the reason I've been
sent is
so that I can make halal for you
some of that which has been
made haram for you. Right? So the the
and the the the the of Musa was
very strict. Many things were made
haram. Prophet Isa came and among the the
hikam and the wisdoms and, behind his sending
was to do tafif, to make things easy.
What did he say? I came to make
things,
to make some of the stuff that was
haram halal for you.
This is, the dejected him. Right? And they
didn't believe in him, and they didn't believe
he was a prophet.
So this is one. And also in the
Quran, you
will find many many nasaas in the Quran,
and there are many examples that you can
find. And generally speaking, the scholars, they they
split it into 3.
They say
some verses
their rulings have been abrogated but we still
read them.
The ruling has been abrogated, meaning we don't
act upon it, but we still read them.
Some verses,
the ruling
and the reading has been removed. So there
are certain verses that were from the Quran.
They were from the Quran. They were revealed,
but we don't they're not part of the
Quran. You won't find them in the Quran
today,
nor
their ruling. And one of them was, like
I
Ashurah
V'atin
Tahrum.
There was a verse
there was a verse
that was talking about
how many times does the child
have to suckle the wetness
for this child to be considered a an
actual child
to the wet nurse and the the wet
nurse a mother. Because we know in Islam
we have something,
whoever,
breast fed
you they will become like her what?
Like her mother. It's called So
this doesn't mean once or twice. There has
to be a limit. Okay. How often does
this have to happen for this person to
be considered your mother? Meaning what? That person
does have to wear hidam around you. You're
like their child. You can be a maharam
to them. All the rulings apply.
Right?
And the verse said,
haram.
10 times
would make it haram. Aisha said
that verse was abrogated and replaced with Khamz
Radhaat
5.
The the adverse of
is the in the Quran.
Is that in the Quran
It's not in the Quran. So this is
among the
that the the recitation
has been the recitation has been abrogated. Sometimes
the recitation is abrogated but the rule remains
and vice versa.
And similarly, you'll find sometimes we still read
the the the verse but the ruling doesn't
stay. For example,
Allah said,
may attain.
Allah was talking about in battle,
Allah said 1, if there's 20 of you,
you should be able to fend off 200.
That is one against how many?
1 against 10. So it wasn't allowed to
if there was 10 against you, it wasn't
allowed to run away.
But then that was abrogated to,
to,
If there's a 100 among you, you should
be able to fend off 200. That means
a person how many?
To which meant, from the ruling,
if it's 3 people that were attacking you,
you were allowed to run away. But if
it was 2, you should you should you
should defend yourself.
So this shows you So this verse, we
still read it, but the ruling is not
applied. Right?
Similarly, and what is the benefit of keeping
the verse that was abrogated still in the
Quran
to remind us how merciful Allah is to
us. That Allah has made the rulings easier
for us. Does that make sense?
Sometimes
Allah subhanahu wa ta'ala
one that we all know, that a rule
that has been abrogated. How many salas will
we initial initial have to pray did we
have to pray?
50. And that has been removed and replaced
with what? With 5. This is all different
ways that Allah subhanahu wa ta'ala does nazq.
Is the removal of a rule
and replacing it with another.
One thing to remember, and this is a
very important rule,
that
abrogation
only happens with laws
not
with,
statements of fact or aqeedah.
If Allah tells us that there are angels,
it's not gonna reverse unless there are no
angels. Right? Because then
So what's abrogated are laws and commandments and
prohibitions,
not statements.
Happens in statements?
Let's let's happens in in in rulings
not in statements. So if Allah subhanahu wa
ta'ala tells us something by himself,
that's always going to stay the same. And
whatever Allah told,
whatever whatever fact Allah told us that always
remains that cannot be changed, but it is
the rulings that change. What are some of
the wisdoms behind the rulings changings? The scholars
say, taghfifen,
it'll estimate things easy for us, and there
are other reasons that they mention as well.
Another one is for example the believers used
to fast one day in the year, Ashura,
and now that has been removed. And then
now we fast
30 days.
This is not easier now. Now it's actually
more difficult. So it is not this this
means that it's not always just looking at
the ease. It's also looking at the circumstances
and everything else, Bayip.
So,
this is what nizq is
and it is part of our deen.
So
why is this so important?
Why is it so
important? This is important because,
it was narrated from Alibam Bawlib, but I'm
gonna I'm gonna stop inshallah time. It was
narrated from Alibam Bawlib
that,
there was a man teaching.
There was a man teaching
and and and giving reminders during his time.
He said, who knows this man and where
did he learn?
And they say,
he's a person that that gives reminders and
he says,
does he know
the the rulings that have been, abrogated versus
the ones that haven't been? Does he can
does he can does can he tell?
And,
they said no. And he said that he
shouldn't be speaking.
He shouldn't be speaking. And it is very
important that we know because,
the scholars
whenever sometimes what happens is so also it's
not only in the Quran, it happens in
the hadith as well. It happens in the
hadith as well. So there are some hadith
that have been abrogated. Who knows if the
scholars know this?
And some some There are some books compiled
on this. Things that have been abrogated. Rulings.
For example, an example that I can give
you is,
there was a hadith where the prophet
make wudu if you eat something that fire
touched, something that has cooked. You should make
wudu.
Then that ruling was lifted
and so you sh so you didn't need
to make wudu from eating,
except for what? For eating camel meat. Right?
Ala khilaf, there is, there is khilaf in
it. But,
so
the scholars when they discuss
has this been abrogated
or not, it's very important because you will
find sometimes
a scholar saying this hadith we're not gonna
act upon. And people might be thinking
astaghfirullah, how can you reject the hadith? But
it is entirely possible that the sheikh has
concluded that this hadith is Mansoor,
based on another narration or a verse. Does
that make sense? So it's always good to
appreciate this as well.
So
I turned into afikh lesson tonight. Sorry about
that.
We're talking about abrogation and nazgh.
But one thing you have to remember always
is that
that which has been abrogated we don't act
upon.
So we don't act upon the previous books.
We don't act upon the verse that have
been abrogated
unless
the recitation has been abrogated,
but the ruling remains, which happens,
every so often. I'll conclude here.