Mustafa Abu Rayyan – 18 Tafseer Surah alBaqarah Verses 106109
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AI: Transcript ©
We're continuing our regular
weekly tafsir class where we are,
reading through Surah Al Baqarah.
And, last week we stopped at verse 106.
We are coming towards the end of where
Allah
speaks about,
the ummah of the yahood,
and what transpired between them and the prophet
sallallahu alaihi wasallam in Madinah,
and what transpired
between them and Musa alaihi wa sallam,
before, of course, the prophet's time.
And we came to a verse that deals
with abrogation. Right? Last week we spoke about
the concept of nazakh,
to abrogate something.
And why is the conversation of abrogation being
held? And why Allah subhanahu wa ta'ala is
discussing the issue of abrogation and nazq during
this time? 1st, like you mentioned last week,
what is abrogation? The word nazk from in
Arabic language, it has two meanings.
It means to
do of something. To,
copy something.
This is why,
Allah talks about that he would write down
that which we have been doing. So it
comes from that which is to And another
one is
to to lift something.
In this context, it is to lift a
ruling that was present and change it with
another ruling. To lift a ruling that was
present and change it with another ruling. Or
in the context of the yahoot, to remove
a book and replace with another. Which book
is removed in their context? The Torah. And
is is replaced with what? With the Quran
and they are being asked to follow.
And then they try to use that as
a problem and a contradiction and say
if the Torah was the truth from Allah,
why would we need another truth?
If the Torah is the truth, that should
be enough. Muhammad, what you are bringing us
does not make sense.
This was the same reason why
they refused prophet, e Islam. Right? We know
that they do not accept prophet, e Islam,
absolutely they do not. Right?
And,
as Muslims,
we are in the middle path with regards
to 'Isa, alaihi, salam, al Masih,
And we believe that, the Messiah, 'Isa alayhi
salam, is a prophet of Allah and that
he is a
Abdu of Allah, a servant of Allah and
a prophet. For who he
is a servant, so he won't be worshiped.
He's a messenger so he won't be denied
or rejected. This is our belief.
Then you have 2 extremes, those that denied
his prophethood
and denied him altogether like the
the yahood.
And those that deified him like who?
Like the nazarah.
So, what was the argument of the for
rejecting Jesus or Isa? They said, you brought
something new, we're gonna stick with our Torah.
Because one of the statements that the Isa
said was
Right? I am gonna make halal for good
that which is haram for you. And they're
like, no. No. We don't accept that. How
can you do that? The Torah must stand.
Now what's very hypocritical about this is that
they never used to follow the Torah to
begin with and we've got many examples of
that previously.
So, Allah subhanahu wa ta'ala is now dealing
with this issue of,
is there anything wrong
or is there any problem
with Allah subhanahu wa ta'ala legislating something? Saying,
okay, do this now.
And then later saying, okay, do something else.
And the argument is that they're making, if
Allah knew something else was better,
why tell us this to begin with?
And that shows that something is wrong and
with regards to God he shouldn't be doing
abrogation because abrogation proves that God changed his
mind. Or that
he changed what he wanted. He tells us
do this first and then do something
else. 1st, you are praying towards Jerusalem and
now you're praying towards Makkah.
Why is that? Right? So this is the
the the argument they're trying to build.
And
we answer this argument with the and
with the
We can answer this similar simple argument of
why did Allah legislate 2 different things, or
why did Allah subhanahu wa ta'ala legislate one
thing and then change it and bring something
else?
We say, if you use common sense,
isn't it feasible?
Isn't it logical
that for example, let's use the example of
a doctor.
A doctor, Arun comes to the doctor and
he's sick. The doctor says, well, for the
next 5 days take this medicine and then
come back to me.
And then after 5 he takes the medicine
in 5 days. He comes back and he
says okay, now I'm gonna put you on
another one.
This means that the doctor knew that for
these 5 days, what was beneficial for Harun?
The particular first medicine and then the second.
Has nothing to do with ignorance or not
knowing. Allah subhanahu wa ta'ala knows what's best
for us. Then Allah subhanahu wa ta'ala will
command us something and then he will change
that command based on what's better for us.
And the scholars, they say sometimes Allah will
change something because it is more virtuous or
Allah will will will change something to make
things easier on us. And we gave examples
last week such as the prayers being 50
and becoming 5. Right? Taib.
So let's read the ayah. Now you know
the context. Let's read the ayah.
Whatever whenever
we abrogate a verse,
or we don't abrogate a verse,
nor do we cause it to be forgotten,
except
we bring a better one in its place.
Allah Subhanahu Wa Ta'ala has mentioned 2 things
here.
Abrogation
and causing it to be forgotten.
How can Allah
cause a verse, an ayah, to be forgotten?
Means to cause something to forget.
Sometimes we mentioned last week that Allah Subhanahu
Wa Ta'ala would remove a ruling,
but the reading would remain. There are certain
verses in the Quran that we read, but
we don't act upon them.
And sometimes Allah would remove the ruling and
the recitation.
So the ruling is not present
and the recitation is not present. In other
words, that would be something that will be
forgotten. Right? This is why Allah subhanahu wa'am
mentioned in another verse that
We will recite to you so don't forget
except that which Allah wills. Meaning Allah would
sometimes will for something to be forgotten.
And that's not our concern. For Allah removes
it from our hearts, from the pages, from
the prophet, so that it won't be acted
upon.
Allah is telling us when whenever we abrogate
or cause something deeply forgotten,
it doesn't happen except,
we bring something better than it.
Or equal to it. The scholars say, brother
Nishkal, they said,
are some ayaats better than others?
When Allah is saying,
For example, is this verse that has been
abrogated then, is the other one better? Do
we say there's
some portion are better than the other? No.
That's why they say
better than it here means Allah saying that
I will replace it with something better. It's
relative, better for you.
More beneficial for you. That's what it means.
Right? It's
Right? So, when Allah subhanahu wa ta'ala removes
the ruling of 50 prayers
and changes it to 5 prayers it is
better for us because it's easier for us.
Right? When Allah subhanahu wa ta'ala changed the
ruling from only fasting the day of Ashura
in the whole year to fasting the month
of Ramadan. It is better for us. There
is more reward than it for us. So
better for you means sometimes easier, sometimes more
in reward.
And then, and then Allah asks a question.
Those that are questioning,
and by the way,
this also involves the Torah.
Allah did not remove Torah except he brought
something better to the Quran.
Right?
This this is also another benefit. Right?
Or something that's similar to it.
Do you not know?
Do you not know?
That Allah is able to do all things.
Allah can do whatever he wants. Allah is
capable of doing everything that he wants. So
if Allah wants to change a ruling, or
remove a ruling, or replace it, or replace
a book, or if
Allah replace the Torah with the Quran, or
Musa'u prophet Muhammad, or a ruling with another
ruling, how do you question it? Don't you
know Allah is capable of doing whatever He
wants?
And then Allah asked another question.
Know you not.
That Allah belongs the dominion of the heavens
and the earth.
And besides Allah you neither have a wali.
A wali is a protector. A wali is
a protector. May Allah be our wali.
Which is why the word willy comes from
with regards to marriage. We call the guardian
of the woman that's being married her willy,
her protector. The one that has their best
interest at heart. The one that is help
protecting them from harm. So Allah is our
willy. And we do not have a willy
besides Allah, nor a naseer, a helper
a helper.
Why would Allah subhanahu ta'ala mention that he
has dominion over heavens and the earth after
speaking about
the yahoo denying the concept of nasa.
Because
Allah subhanahu wa ta'ala is telling us here
that
for Allah,
he can do whatever he wants.
He has And one of the main evidences
of that is, he owns everything.
He is
He, Allah subhanahu wa ta'ala, can do whatever
he wants. He can change a ruling. He
can add to it. He can take away
from it, make it easier. It's all up
to Allah Almighty.
We don't question or ask about Allah and
we will be questioned.
And remember, those that are questioning that Allah
has dominion over the heavens and the earth.
And you have no protector And
in other words, Allah is your willy and
your helper if you obey him and if
you follow him, including the rulings that are
being removed
and those are being replaced with. If you
start questioning and doubting,
then you will have no and no nasir.
Then Allah Subhanahu Wa Ta'ala talks about another
issue.
And this is the issue of
questioning.
And to read,
able to read,
rather you want.
And this comes
to question your messenger.
Allah is saying this is not about the
rules being removed and replaced. This is not
about nazk. This is about
you questioning
the messenger.
Or do you want to question or ask
your Rasul, your messenger?
Allah is saying Rasulakum your messenger.
Although the hitab, the message is going to
the yahood who are denying him, Allah is
still saying
Whether you deny or reject, he is your
messenger. Whether you say we don't like him
because he's from the Arabs, he's your messenger.
Whether you say we still want the Torah,
it doesn't matter, he is your messenger. Because
of the Rasul Sallallahu Alaihi Wasallam, he was
Musalun Lijami ikhalk. He was called he was
illu Alaihi Thakkalein. He was the messenger
of all of mankind.
To read Duna or do you want antis
al Rasoolakum
to question and ask your messenger.
Just like Musa was questioned and asked before.
Alhamdulillah.
So here Allah is saying, do you want
to question your Messenger
like Musa was?
If any one of you that were here
with us in the story of Musa,
we saw that the Ehud and the the
Alukitab,
the Israeli,
they would ask him a lot of questions.
There's no greater evidence than that than in
the story of the cow.
Where they kept on saying, what is this
color? How does it look like? What does
it do? They kept on pestering him with
questions over and over again.
Similarly,
you have
they sometimes would ask prophet Musa
questions that are actually,
blasphemous in nature.
And they would say like,
Show us Allah. You want us to believe
you? Show us And
they would be asking these type of questions
to Musa alayhi salaam.
And when Allah SWAN refers to this,
when Musa asked them, he says,
Oh my people, why are you harming me?
These questions were very harmful. They were harming
the prophet because they they were they was
very disrespectful in nature.
And in Islam
we are not allowed to ask those type
of questions. In fact, did you know that
during the time of the prophet salallahu alaihi
wasallam, certain type of questions were not allowed?
And the Sahaba were discouraged
from many questions.
The companions,
they were discouraged from asking too much.
And there was a reason for that, because
sometimes
their questions
would lead to a legislation coming that the
people perhaps are not ready for. So the
prophet didn't like it. He would say don't
ask something
because
it might
questions like You Rasool, is this haram? Is
that haram? Is this obligatory? The prophet didn't
like that
Because he would say, well what if it
does become? And you don't have the ability
to do so, so stop
asking
things that you're not ready for. An example
of that is when the prophet
said, Oh people, Hajj has been made obligatory
upon you so make Hajj. And one of
these sahaba said,
Is it every year, oh prophet of Allah?
Is it every year? And the prophet ignored
him and he said again,
Is it every year? And the prophet
said If I say yes, then yes. It
would be. And you would never be able
to do so.
Stop asking
questions like that. Right? And there were many
examples of this. There's one time when the
prophet sallallahu alaihi wa sallam, he was asked
about a question.
And Allah mentions in the Quran. Allah says,
Don't ask about things that when they are
clear made clear for you, this will this
will, cause you difficulty.
Right? So they were discouraged from that type
of questioning. At the same time they were
encouraged of another type of questioning like
Allah says in the Quran. Ask the people
of knowledge when you do not know. So
how do you reconcile those 2? When you
are being encouraged to ask to learn and
you are being discouraged to ask in certain
manners.
We say, that
2 type of questionings are discouraged.
One is
asking for especially during the time of the
prophet sallallahu alaihi wasallam when
the was coming down. When the revelation
was coming down. The you you you have
to understand, Ikhwanfilah, the prophet always wanted things
to be made easy for us.
And you can see
that is something perhaps,
you can see how the prophet salallahu alayhi
wasallam when he met Musa alayhi wasallam
it was Musa that said your people will
not be able to play 50 times a
day, make it less. Right? It was Musa
that advised him. And that shows you the
the also the benefit of experience.
Musa experienced humanity
and experienced Baru Israel and he knows how
people are like. He's saying, listen, 50 is
too much. Make it less. Right?
The prophet, salallahu alayhi wa sallam, often you
will find in certain hadith, he is saying
The prophet would say, if I wasn't worried,
if I wasn't worried that things would be
too difficult for you, I would have done
this and this and this. Example 1. The
prophet said, if I wasn't worried that it
would be too difficult for you, I would
have commanded you to do the miswak, to
brush your teeth at every prayer.
And I said, if I wasn't worried that
was was gonna be difficult for you, I
would have commanded for the brushing of teeth,
after in
in the
near every
By the way, imagine we did that.
Imagine how many times would that be? How
many wudu's do we do a day?
Roughly. How many wudu would someone do?
So,
imagine you do wouldu 5 times a day.
And then you do the siwak 5 times
there. And then at every salah, there's another
5 times in it. How much is that?
10.
Add to that the prophet sallallahu alaihi wa
siwak
said, when he enters into his home,
When When he comes inside, he would start
with the siwak.
And another hadith, when the prophet would wake
up,
When he wake up he would also brush
his teeth. If we apply the
we wouldn't have cavities and all these problems.
Right?
Dentists would be out of jobs.
Right? Any dentists here?
How did I get there? The prophet said
though, if I wasn't
worried that things would be made difficult for
you. Another one
is,
The prophet preferred to pray Isha late.
To to to pray it later into the
night.
And he did that one day, one night.
The prophet, the Sahaba were waiting to the
point where they started getting sleepy. The prophet
didn't come out didn't come out didn't come
out until very late. And when he came
out he said, if I wasn't worried that
it would be made it would be difficult
for you, I would have made Isha this
time. So what do you learn here from
the prophet? He's trying to make things work
for us?
Easy. Easy.
So what are some of the the things
that can make things difficult? A lot of
questioning.
What is the problem on that? What if
we do it this way? What if So
the prophet didn't like that because that could
cause legislation to come and there are examples
of that.
One example would be when a Sahabi asked
the prophet
if
a a man,
catches his spouse
cheating then what would the hukun be? And
the prophet
didn't like that he was asking this much
detail. And what would the ruling of the
child be? What would the ruling of what
should we do? Should we hide it? Should
we tell it? And then the verses of
Lian came down. The verses of Lian came
down as a result of that questioning.
We will if we ever get a sword
to no we'll talk about that inshallah
ta'ala. But the point is,
I might as well explain it. Lian is
when,
when a a spouse accuses,
their their,
their husband or vice versa of and there's
no evidence for it. And there's no evidence
for it, then they do something called the
an, which means they publicly curse each other.
They would publicly curse each other.
And
once,
and after that And it's like it's in
the Quran, it's all to noor. They have
to say that, may Allah's curse
So, and after that what happens they walk
away.
And they can never be together again and
there's no need for divorce proceedings. They just
walk away, each one. And before that they
are reprimanded.
Don't do this. Clearly one of you is
wrong. Whoever it is, fear Allah, don't do
this. For indeed,
the the punishment of this world is better
than the punishment of the hereafter. The point
is all of these rulings they came down
because of what?
Because of someone
questioning and asking. And the prophet did not
like that because he wanted to make things
easy for us. So that type of questioning
is also discouraged.
What about nowadays? We're not worried about legislation.
Should we ask scholars and Muftis
all the time? Also, no. Only ask what
is relevant.
Only ask what is beneficial
and relevant.
Hamid Alhambra, someone came to him and asked
him a question.
It was something to do with Jannah. In
Jannah, it's are things like this or like
that?
Hamid Alhambra wasn't happy about that and he
said,
ask for something that will benefit
you. Ask for something that will benefit you
because
certain
details of the dine Right?
What did the jinn eat?
Right?
Stuff like that. This this is not it's
not gonna it's not beneficial for you. Right?
So ask
beneficial questions.
But this is clearly not what's happened here.
This
some of the scholars they narrate with Abbas
like Muhammad Tabari and others, that it had
a reason for revelation.
And the reason for revelation was
that a man called
a man called,
Wahab Ibuzayed
and another one, they directly asked the prophet
something.
And they said,
Why, oh Mohammed, if you really are a
prophet,
can't you not bring down from the heavens
a book?
Right? Actually bring down a an actual book
that we can read. Right? And they asked
other questions like that as well. Show us
the angels. Right? Why don't you bring the
angels so that we can believe you? They
asked him, if you're really a prophet, then
we wanna see rivers flowing in the city.
Like, they asked him things like that. Right?
So these are questions of someone
of of someone challenging. Right? Someone that is,
these are not a question of someone that
is seeking the truth. So Allah subhanahu wa
ta'ala said,
Rather you want to question
and ask your messenger
like Musa was asked by the Bel Israeel.
One of the worst thing they asked was,
show us Allah.
Right?
Verily he has gone astray from the right
and correct and middle path.
So here you learn that Allah is calling
this type of questioning of the prophet Kufr
Because it was a questioning of challenging,
almost of disbelief. If you are a prophet,
then do this, do that, and do this,
and do that. And Allah is saying,
What the
mean
Many of the people
of the book,
they like or they wish
that they can turn you
after your faith
into disbelievers.
Many of the people of the book,
they would wish, they would
love to turn you,
into disbelievers
after your faith.
Why?
Why would they like for you to be
disbelievers?
In other words, Allah is saying that
wished that the sahaba that believed the prophet
wouldn't believe.
They wished that it stayed
disbelievers.
Out of envy
from their own selves. Out of
from themselves.
After the truth has been made clear for
them. And then Allah is saying, these people
that are wishing that you became disbelievers
out of envy,
this clearly shows that they are envious of
the companions. Right?
We know they're envious because they wish that
the prophet was from them.
He ended up becoming an Arab from Quraish.
Now the envious of the companions, they wish
they didn't believe, but they do believe.
And why is saying, all of this after
the truth has been made clear for them.
They saw the descriptions of Prophet Muhammad in
their books. They knew he was a prophet.
All of that, man as Atum, it didn't
help them.
And Allah subhanahu wa ta'ala tells them, okay
so how do you deal
with someone that has hatred for you that
much? That has envy and jealousy and doesn't
want good for you? We mentioned last week,
Allah says,
that they don't wish that any good comes
from Allah, from you. So clearly, we have
a problem. We have a problem brewing in
the community in Madinah. There's a lot of
hatred, a lot of envy, a lot of
jealousy coming from the Al Kitab towards the
Muslims.
Right?
So how do you then cure that? How
do you do i'laj of that? Allah
says,
Yes, there's a lot of hatred from them.
Yes, they are doing whatever they can to
to cause you problems.
Yes, they are insulting a prophet. They're doing
all of this. What should the Muslims do?
What should the sahaba do?
Right? Allah said,
forgive.
An overlook.
That was the command they were given.
Although
you had
a community
brewing
that has hatred, anger, envy, enmity, animosity towards
the prophet salallahu alayhi wa sallam, that will
turn into
actual violence later
on? Well, when they start plotting with Quraysh.
Because try to understand is one of the
things that will happen is
the prophet was in Mecca. Who was he
dealing with mainly?
The Quraysh. Right? And they had many problems.
And the prophet and the Sahaba, they migrated
to Madinah. And who are they dealing with
now?
With the
and the hypocrites
and the.
Then at one point,
the Quraysh and the will join forces.
And this hasid, this hatred will turn into
an actual violence towards them and plotting against
them. Right?
But
Allah subhanahu wa ta'ala is telling the believers
forgive and overlook.
Forever
Until
Allah subhanahu wa ta'ala brings his command. And
what that command is? That command is later
on
when they transgress, transgress
back.
When they harm you, fight back. Right? And
all of these rulings that came about, Allah,
but in the beginning what did Allah say?
Forgive and
overlook.
And then Allah subhanahu wa'ala said,
indeed Allah is capable of doing all things.
So in other words, Allah is capable of
protecting you. Allah is capable of exposing their
plots. Allah is capable of turning their hearts.
Allah is capable of anything that he wants,
so don't worry too much. Right? Fa'ahu was
Fa'hu. I wanna go back to one thing
that's quite interesting.
Allah says that their main reason
for,
wanting the
the believers
to turn away from the faith
is Hasid, envy. And Allah mentions Hasid in
the Quran a few times. Allah says
to envy people from what Allah gave them
from his bounty and blessings.
And Allah says in
protect us from the envious people when they
envy us. So what is hasad?
What is hasad?
Hasad is
to wish
for the removal of the blessings from others.
Right? You see a brother driving a nice
car, you wish you entered into a car
crash and that car got pulverized.
You saw someone that got married, you wish
that their marriage ends up in divorce.
You saw someone that got a degree, you
wish they never get a job. This is
an illness
If people have asked them,
first of all, they're burning up all the
time.
They can't stand to see good for others.
This is what hasad is. It's
To want
the others to lose their good that they
have. Not just that, but then also want
it for yourself.
Step 1, you see something,
you like
it. It's normal to want it for yourself.
Right? That's that bit So far it's normal.
Right? You see a brother with a, I
don't know, with a nice jacket, and you're
like, yeah, I wish I had that jacket.
So far so good. Like okay, you want
it for yourself. Go and buy it. Right?
But
what if you start wishing that he never
had it?
Now you're entering into a territory.
Now what if you stop planning somehow that
he he's for him to lose it? You
wait outside of the Wudu area, when he
takes off his jacket, you you nick it.
Alright? This is hasid, not that this is
there's levels to it. There's levels to it.
Ibn al Sheikhan Arthamin mentioned this. He said
that
at first,
you just
like what they have.
He said even this,
to an extent it's not too healthy. We're
just not liking what other people have. Focus
on yourself.
Right? Don't look at other people's lives too
much. Right? Okay. Their shoes, their jacket, their
relationships and everything.
Then you get to level 2, which is,
I
would be so happy
if I found out that brother's car got
or something happened to it or something. Now
you're sick. What if you stop planning and
making plans how to do that? And I'll
give you an example, Ikhwan al Filla.
People that are jealous of married couples. Right?
You're jealous of a brother. I'm talking to
brothers now. It happens to sisters as well.
You're jealous of a brother, most of all
his marriage is 15 years intact, 10 years
intact. You're like wow, how is he doing?
And man, he comes to you brother. Why
am I going through the trouble? What shall
I do? Yeah. Get rid of her. Right?
It's it's like working towards or or someone
tells you, for some people they give bad
investment advice because they wish that person's wealth
would go away.
I'm telling you, invest in this man. And
this you you you almost can't imagine someone
being that evil. Right?
But it goes that far. Why do you
think Allah is telling us protect us from
it?
From the envious person or the envy.
They are sick people and they have to
give
for themselves.
This hasid is very dangerous.
And how do you stop hasid?
By having a pure heart. By having being
content with what Allah has given you. Be
content with what Allah has given you. And
you know, you know what really destroyed the?
Social media.
Social media has exposed us to a world
you could easily say 30 years ago people
lived happier lives. Right? You have you're constantly
comparing yourself with people you probably would have
never met. Right?
They got married,
they went on holiday, got a new car,
new job, the breakfast they ate, they went
out for food.
This is so problematic.
It's problematic from two sides.
Us who are absorbing other people's lives. And
I would argue
it's not even real.
A lot of times it's just a snapshot.
It's not real. Right? Kids stand up straight.
Okay. Okay. Don't stop fighting and then take
the picture. And you think this is this
family. They never had any mushkil in their
life. That's not the case. They're just like
any other family but then they they portray
themselves that way. And people watch this and
watch this and watch this and they start
comparing themselves. And you got wives looking and
saying, yeah, he that husband, he takes his
wife out every day. What's wrong with you?
Right? And this is gonna cause problems. Or
look, they bought a new car. Look what
we are driving.
Right? Or they went on holidays. Why didn't
we?
And this is gonna cause, So this is
causing a problem for the viewer. Right? Because
you're constantly comparing yourself to others. Very unhealthy.
Very unhealthy.
Right? And what did our prophet say salallahu
alayhi wasalam with regards to dunya?
Look at those who are below you so
that you can appreciate
the.
Only look up with regards to deen, not
with regards to dunya. Right? Have that mentality,
kwaneefillahi.
Beautiful prophetic advice.
Another ishqal with social media is not the
person watching,
but the person taking the images.
If you're gonna take images of your children
and put them online,
and your food and put it online, and
your home and your marriage and your trips
and your holidays. And then later say, Sheikh,
I think has been known on me. What
do you expect?
When you have millions of people watching you,
like this might cause problems. Right? The people
might have give you the evil eye, it
might have ain.
So don't expose yourself
or put yourself in a position where others
will look at you
in a way where they will give you
That's why they say
You're allowed to hide your
if you are worried of. And this has
to be sensible. Right? This has to be
sensible. Right?
It can't be hiding everything. And a good
example of that is in the Quran. What
did prophet Yaqub say to his children?
What did prophet Yaqub say to his children?
He said,
He said to his children, don't enter into
the city gates from 1
enter into many. Span out. Why?
Twelve sons,
strong, healthy,
similar age. This is gonna cost fitna. People
might do Ayn on you. This is what
the scholars say. So and this is where
they benefit from that sometimes,
don't tell everyone about every good thing in
your life. And be sensible about this. If
you have a child, you can tell your
friends and your family and people,
has given me a child. There's nothing wrong
with that. Right? You do the aqiqa, you
call people. I'm not telling you hide everything.
But imagine you know someone has been trying
to have children for for for 20 years
and Allah didn't give them. And the first
thing you you call them,
I got a child. This is very insensitive.
Right? So this is what I mean by
being sensible in what you are doing,
and, also,
this is where hasid comes from. When people
start being exposed to others in yam, and
they want it. I'm gonna conclude with this.
Hasid. Why are we talking about hasid? Because
Allah mentioned that the reason why the yahood
or the
were envy, were were wanted
the
to become
and disbelievers is what? They were envious from
them. Hasidin, meaning India and Fusim from themselves.
There is one type of hasid that is
allowed.
The prophet said hadith
There is no hasid that is allowed.
Except for 2.
2 times you're allowed to be hasid, in
other
words. What are those two times? The prophet
has said,
Someone Allah gave the Quran, memorized the Quran,
knows the Quran, and he
he's reading it day and night, praying my
prayer. You can do hasad of him. Which
hasad is that? Is that the hasad where
you wish Allah? Where she forgot the Quran?
No. No.
No. It means, oh Allah, I wish
I knew the Quran like he does so
that I can pray and recite like he
does. That's the first
one. On someone Allah gave wealth and he's
giving of it, and he's spending on the
people that need it day and night. So
you're allowed to have for that one as
well. What kind of hasid? Don't wish that
Allah removes his wealth, but that Allah gives
you similar wealth so that you can do
the good that he is doing.