Mustafa Abu Rayyan – 20 Tafseer Surah alBaqarah Verses 114117
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We are still doing Surat Al Baqarah. We
haven't even we're almost about to finish the
first Jews.
And I've mentioned many times that a
a large portion of the surah is dealing
with the Banu Israel.
And now we are at towards the end
of it.
Last time we spoke, in verse 113 and
the verse that came before, it was talking
about the yahood
and the nazarah. The Christians and the Jews.
Why? Because Rasoolullah
is coming into contact with them now
as opposed to the mushrikeen
in Makkah. And,
Allah subhanahu wa ta'ala
is speaking about
their belief
and how they
refused to properly believe in the tawrat
and also refused to follow prophet Muhammad salallahu
alayhi wasallam.
And this is basically the mihr.
The story between the yahud and the prophet
was
they recognized them as a messenger
but due to their envy and their jealousy
they couldn't help themselves,
but to deny him. And this is where
Allah Subhanahu Wa Ta'ala talks about the danger
of 1, not
And this happens in a smaller scale to
a lot of people.
When you can't
agree to the haqq based because of your
own ego. How often does that happen? You
know you're in the wrong, but you still
argue. You know you're in the wrong, but
you still deny. Now, times that by a
100 and this is what you're dealing with
with the yuhud and the nasara. They Allah
says in the Quran,
They knew Rasulullah like they knew their own
children yet they refused to believe in him.
Then Allah mentioned some of their claims and
Allah subhanahu wa ta'ala rebuked them. Such as
their claim,
if Allah gave us the tawrat
then that should be enough. We don't need
the Quran. If Allah gave us prophet Musa
that should be enough. We do not need
Muhammad.
Allah
then tackled this issue with the concept of
abrogation and nazakh,
which we covered a few weeks ago where
Allah
says that whatever verse Allah
replaces with a better verse if Allah removes
it, Similarly, Allah removed the tawrat being
a kitab that we live by and replaced
it with the Quran. Allah Subhanahu Wa Ta'ala
replaced prophet Muhammad with all of the other
messengers that came before him. And then Allah
Subhanahu Wa Ta'ala dispelled some of their beliefs
that they were Ahljannah.
So here Allah says this is not the
case. You won't enter Jannah because you're a
Yahudi, and you won't enter Jannah because you're
an Asrani. You will enter Jannah if you
submit to Allah
Through submission to Allah, our righteousness will he
enter into Jannah. Then Allah
mentions that don't think that the yahud and
the nasara themselves are in agreement,
rather they are in disagreement.
Allah says
So the nasaara,
the yahood said, the nasaara are upon nothing.
They're wrong.
So the yahood
believe that
Isa was not a prophet.
That Mariam was not a saint, a someone
that is pure,
and and they didn't believe this.
So they refused to follow Isa.
And similarly,
they also
refused to
believe in Muhammad Sallallahu Alaihi Wasallam. So that's
kufr upon kufr upon kufr.
Similarly with the with the with the
Nasara,
they believed in but they made him a
god, or the son of god. Both which
are against the teachings of himself.
But they themselves also don't agree. So because
you often hear,
and they mention together, or you hear,
don't assume that they are in agreement rather
they make takfir of within themselves. Right? They
also excommunicate themselves. So the yahood says the
nasaara upon nothing and the nasaara say the
yahood upon nothing. And then Allah finally said,
Allah will judge between them on day of
judgement.
This is where we left off. Here Allah
subhanahu wa'ala then in verse 114 says,
Though these people that are claiming that they
are upon the truth, These people that are
claiming that they are upon the haqq, that
they are ahljannah,
that they are abna Allah, that they are
the chosen people. These people,
Allah mentions how dare they make these claims
when there is no one that is more
unjust
than them.
No one is more wrong than them.
There is no one that has done a
greater harm and oppression than them. Why?
Allah says, woman of the lamwu.
And who is more just? Who is more
just
than the person? Meaning no one is more
unjust than the person.
Who is more unjust than those who
deny people
to worship Allah Subhanahu Wa Ta'ala in his
masajid. They deny the people
to worship Allah in their masajid, in the
places of worship.
Who is this verse referring to? The ulama,
they mention a few people that this verse
can be applied to. Number 1, they say
it can be applied to the mushrikeen and
this is what, Ibn Kathir goes with. He
says
the people that refused
others to pray to establish the salah, to
make dhikr were the kufar quraysh, the mushrikeen.
Who did they refuse? They refused the prophet
and the Sahaba.
Clearly, they wouldn't allow them to enter the
Masjid and pray peacefully.
They stopped them in Hudaybia.
In Hudaybia,
when the,
believers, the sahabit, the mujahina, and the alsar,
and the prophet, they went to make umrah,
and they were stopped by Kufar Quraish. The
mushrikeen,
the polytheists, the the Arabs, they stopped them
from entering into the Haram.
And there is no greater dulm than stopping
one hoping to worship Allah from doing so.
So Ibn Kathir and many
they go with the tafsir that this verse
is talking about the mushriqi al Arab.
Arabic. Mean the whole
the they stopped the prophet and from entering
into the holy Masjid.
Some other ilama like Jiral Tabari, he says
this is not talking about the kuffar Quraish
at all. Rather,
it is talking about the nasaara.
And he says, based on the previous verse,
where we were speaking about the yihud and
the nasaara and their relationship,
what did the nasaara do when they came
into power?
And he mentions that historically
that,
the yahud
at one point
were, especially during the power of the, of
the, the Roman church,
they heavily
were against the yahud in in, in and
they didn't allow them to worship and they
refused them to pray
in the Temple Mount and they
at one point even and this is what
Imajir mentions. He mentions that
they
they try to forcefully remove the yahoot
and stop them from worshiping
and they used the Persian,
conqueror,
Al Muhim in any case, so he says
his Ayah is referring to them. So the
Nasr, how dare they claim that they were
Ahlul Jannah
when they refused people worshiping Allah.
And there are some other evidences that suggest
it's it's not just the nasaara, it is
not just Kufar Quraish, it is anyone and
everyone
that has ever stopped someone from praying to
Allah Subhanahu Wa Ta'ala. Woman of Lamu, who
is more unjust,
Then the one who stops
and forbids Allah's name being glorified
in the masajid.
Here you learn the purpose of the masajid.
What is the purpose of the masjid? It
is to glorify Allah subhanahu wa ta'ala.
Right? The purpose of the masajid is to
glorify Allah and to pray. This is why
the masjid is built and what it should
be used for, number 1. Number 2, you're
not allowed to stop anyone from doing that.
There is no greater dul, whether it is
Quraish stopping the prophet from entering into the
Haram, or the Nasara,
oppressing the yahood. And interestingly enough,
among the who,
conquered
Quddus?
Who was it?
Omar al Khattab. And when he did, he
found that the, the Masjid, Masjid Al Aqsa,
it was ruined.
It was turned into a dump yard. He
he he cleaned it up himself, in the
Sahaba,
and turned it into a place of worship.
This is what the harab that is being
referenced here. So they ruined it. Who is
more
than the one who ruins the places where
Allah's name should be,
glorified and mentioned. This is a literal ruin.
This is a literal they they literally made
it into a place where they would dump
their in. They they would dump, their junk
and their,
but that's not the only way you do
And who is more oppressive than the one
who forbids people from glorifying Allah in the
mosques and also strives for its ruin? So
we understand forbidding people. You forbid them to
pray. You forbid them to enter. This is
what they have done. Now what does it
mean to strive for its ruin?
This can mean
and
Striving for its ruin could mean literally destroying
it. Right? Decimating it. Right? This would be
ruining this. It also means ruining it by
not establishing worship in it,
by committing shirk in it, by ruling what
it is meant for. Who turned into a
place of worship, turned it into a place
of shirk? The Arabs.
They ruined
the harm.
By doing what? By putting in their what?
The idols.
Who is more oppressive.
And the one who refuses and forbids others
from entering into the masajid of Allah and
for Allah's name to be mentioned.
And strives for its ruin.
Right? So
the ruining of the places of worship is
Alamaat.
And you had Abraha with his elephants,
trying to destroy the Kaaba.
You had the, we mentioned the example of
the nasara earlier.
And there are many examples to this. So
what does Allah subhanahu wa ta'ala say about
these types of people?
First, we already know laha of allamidhum. There's
no one more oppressive than them. What else
do we learn? We learn that,
Allah says,
It was not fitting for those people, those
type of people to even enter into these
mosques except in fear. Those
that dare
to ruin the places of worship,
They are It is not fitting for them
to enter into these places
except in fear.
What
They should be in fear. Meaning what?
No one should be able to dare
ruin a place of worship.
And an example that can be given, if
you go with the tafsir of, Iblikathir Matallan.
What Ibl Kathir say is referring to the
Kufar Quraish. And what example did he gave?
The example of them stopping
the sahaba and the prophet from praying and
entering into masjidul haram.
Once Rasoolullah salallahu alaihi wa sallam in the
sahaba,
they, conquered Mecca
and they cleansed the Muslim Haram from shirk,
then it was not befitting
for the mushrikeen
to enter into the haram,
and they later on would be forbidden from
it completely.
So this is referring to that they should
be forbidden from entering into it completely.
Right? The prophet said, hadith.
No polytheist
should make Hajj towards the Haram after this
year,
nor should anyone make tawaf naked.
Because that's one of the things that they
used to do. The Quraysh
would make tawaf around the kaaba without any
clothings.
And their logic was that they believed we
cannot
worship our idols
in the clothes we've sinned in. So they
would do this. Very abhorrent thing to be
if you think about it.
And,
so the prophet,
he he refused them to ever come back.
And this is an interesting,
Is a person that isn't a Muslim
allowed to enter into a mosque?
A person that isn't Muslim allowed to enter
into a mosque?
The asl is,
yes they can, except for the haram.
They can, except for the haram and especially
if there is a a a reason for
it. And there are many examples
of that. Also,
is
referring to it is not fitting for such
people
to enter into the masajid
except Haifin.
Umrah Al Khattab
did not allow
the,
the Christians to enter into Bashid Al Aqsa,
or he wouldn't allow them. Because they took
part in Azurin to to begin with. Right?
So this is part of the manna. And
if they were to come, accept with a
ahad, with a promise for a good reason,
and then even then they should be have
have humility.
Right? Because they were the one that caused
the harab to begin with.
For them it is not fitting to enter
these masajid.
If we accept fearful.
In this world, Allah said they will be
disgraced.
And in the hereafter, a great torment is
waiting for them. There is no greater saniqwani
filaa than stopping people from worshiping.
Stopping people from worshiping.
There's no greater sin.
If, especially those that run masajid,
those that are in charge of the masajid.
Remember, someone knocks the door, they want to
pray you guard at the mill.
I know in the countries that we live
in, we
sometimes close the masjid. Right? And you have
no choice but you have to close the
masjid. It's just the nature of what we
live in. But you're about to close, someone
tells you, I want to pray.
Right? It's inconvenient for you want to go
home.
What is your inconvenience compared to that person
that wants to worship Allah Subhanahu Wa Ta'ala?
What is your inconvenience compared to that person?
Right?
These masajid are for Allah.
And any worshipper that wants to grow, if
Allah
they should be led. Could there be extenuating
circumstances? Of course. Well,
Right? We don't look at the but or
woman. The masajid should be open for everyone
that is worshiping Allah subhanahu wa ta'ala.
They should be open for Iittikaaf.
They should be open for Ibadah. They should
be open for glorification.
Let the people worship Allah in the masajid.
And let don't ever
come under the verse, I
saw the other day a video
of a masjid
that was, refusing some sisters to enter. Now,
I don't know I don't know the full
story. I don't know the full story and
because of that I'm not going to say
those brothers were wrong or right. But it
didn't look good. Maybe they had a good
reason. Maybe they knew them. Maybe their sisters
were causing trouble. I don't know the full
story. But they created the video and they
recorded themselves.
Please we wanna pray Maghrib. Please we wanna
pray Maghrib. And they were refused. Allahu alamda
haqqiqa. And I'm not gonna say the brothers
that refused them were blameworthy. I'm not gonna
say that because I don't know the full
story. But it was not a good sight.
It was not a good sight.
And,
this is why we should be careful.
Right? If it's even if it's inconveniencing you.
Right? The messais of Allah subhanahu wa ta'ala
are meant for a bada.
And,
this reverse we mentioned is referring mainly to
either Kufar Quresh or the Nasara and the
Yehud.
Yehud.
Here we go into a new verse, verse
115.
Allah Subhanahu Wa Ta'ala says
to Allah belong the east and the west.
To Allah belongs the east and the west.
So wherever you turn,
there is the face of Allah
Indeed Allah
is
and Allah
is Alim. He is surely all sufficient
and all knowing.
This ayah has a servant nazul.
And it is the first time you come
across a verse that is referring to an
actual abrogation. You've already learned about the concept
of abrogation. You've already learned about nusch.
And we gave examples of that.
Ibn Abbas mentions,
That the first abrogation
in the kitab of Allah, the first time
a ruling was replaced with another rule,
was
the changing of the qiblah.
And the detail of the changing of the
qiblah we'll cover that in future lessons we
haven't gotten there yet. But this verse is
referring to that according to some of the
they say
the,
the kiblah at first
at first
where did the Muslims and the Sahaba and
the Nabi Where did they used to pray
to? Who can tell me? What was the
first kibla?
Masjid Al Aqsa. Masjid Al Aqsa was the
first kibla. While the prophet was in Makkah,
he would also face the Kaaba.
So he would face the Kaaba, he would
position himself in a way where he's facing
the Kaaba and as well. This is how
he would like to pray. So Rasulullah salallahu
alaihi wa sallam love to pray towards the
Kaaba. When they go to Madina he can't
do that anymore. So whenever he faces
he is not facing the Kaaba.
So for a while, for how much exact
16 or 17 months.
In Madinah, for 16 or 17 months, the
salah was towards
Then it was changed.
Verses were revealed.
Allah
says that, order prophet Muhammad to change the
towards Masjid Al Haram. Right? The sacred mosque,
the Haram, the Kaaba. So that became the
new kibra.
This was the first time a ruling that
was established
was removed, replaced with another ruling. Face Masjid
Aqsa
replaced with face
When
this happened,
the,
the the
they said,
first of all, it result resulted in many
some of the actually leaving Islam.
Right? And they said, and this was a
test as well. And there's a lot of
benefits in this as well. Among them is,
when this happened, brother is really close as
well. And the ranks of the Muslims were
cleansed from anyone that wasn't really a Muslim
because it was a test. Right? Especially for
those that saw the yahoo, that accepted Islam,
that saw Masjid Al Aqsa as, something that
should be respected, then it should be.
When your when it's changed to Masjid Al
Haram, how will you feel about it? If
you're a true Muslim, will you care? Or
will you just follow the prophet? You will
follow the prophet There were many
as well. Al Muhim,
then what happens to the prayers before? Number
1. Are they accepted or not? The prayers
that was prayed towards,
Mashul Aqsa.
2, what,
why is the qiblah being changed? So the
question was why? What's the point of the
being changed? Why is Allah doing this? And
Allah has answered this question,
to Allah belongs the east and the west.
It belongs to Allah.
Wherever you turn,
there you will find the wajah of Allah,
the face of Allah
When we are praying, we are praying towards
the face of Allah
and there's many hads that say this. And
when we've this is and we believe that
Allah subhanahu wa ta'ala has the sifa of
wajj, and we believe it is a sifa
and a attribute that is befitting of his
majesty.
You will find some scholars that translate wajihir
as kiblah.
And, this is attributed to, I believe, is,
Sayyidina Jabeiro, Abdul Abbaas
that he made a seer of wedge toqiblah.
So the wedge hair, the face
here from the context is referring to wherever
you turn is going to be the qiblah
that you should pray through. And many scholars
they say that this is and Ibn Taym
is one of them. They would say this
is the qiblah. This is not from the
ayaat of Sifaat. This is not from the
ayaats of attributes, But we understand from other
verses that Allah has the attribute of Al
Wajj. Right? And the day of judgement after
everyone goes to Jannah. Among the greatest pleasures
of the Ahlul Jannah is that they will
get to see,
Allah Subhanahu Wa'ala's
majestic face. May Allah make us among those
that see him.
But in any case, here you learn what?
So Allah belongs the east and the west.
Wherever you face it is the place of
worship. It is where it it and
there is a fiqhi masala here that is
quite important to remember as well.
That is quite important to remember as well.
And that is,
there are certain times where you don't have
to face the qibla, the actual qibla. The
qibla is this way. Right? And in salah
we have to face it. To face the
qibla,
is it optional or obligatory?
Who can tell me? To face the Qibla.
Is it optional or obligatory?
Is it, can we face that way to
pray?
Would that salah be accepted? It would not
be accepted.
There are times where you don't have to
face the Qibla.
There are times where you don't have to
face the Qibla.
Number 1,
you don't have to face the kiblah if
you, or
you are forgiven
for not facing the kiblah
if you don't know where the qiblah is.
Let's say
we are traveling somewhere or it's at night
or we are in a place and we
can't tell where the qiblah is. It's this
way, that way, or you moved into a
new house and you're confused and you don't
know where the kibla is, you have no
one to ask.
What do you do?
You you you try your best. You do
You try your best. You wherever you really
think the is,
that's how you pray. Right? And then after
you pray,
after you pray your salah,
you find out later, oh, actually the kiblah
was this way. You were wrong.
Do you have to do your salah again?
No.
What's the dariel fa'ilamaatuloo
fatha mawajulullah? Wherever you face this is does
that make sense? This ayah is used as
a dariel for that. So that's one time
where you are forgiven for not facing the
kiblah. When you try your best and you
do not know. And you know what they
say this is an interesting masala as well.
If there's 4 of you
and all 4 of you don't know where
the kibla is.
Right?
And you disagree. You know, I think it's
this way. No, no, no. I'm sure we
came from this way and therefore it's that
way.
Can you,
say okay fine, we'll we'll just listen to
you if you disagree?
No, you can't. If me and disagree
for example, he says the is this way
and I say the is that way, we're
not allowed to pray with each other because
we're facing different sides.
Right? We're not allowed to Each one of
us has
to pray where we think the Bible is.
And if we disagree, we disagree. Right? If
you convince the person and say, you know
what? I think it's this way because we
came from there and the sun or whatever,
you convince him, that's fine. But if you
don't convince him, he's not allowed to pray
to a place where he doesn't think the
kibla is. And I'm not allowed to pray
in a place where I don't think the
qibla is. So you will pray in different
places. And some in in this this happened
during the time of the Sahaba as well.
Baib.
The other time where you don't have to
face the Qibla
is when you are in danger or in
times of battle.
Right? In danger or in times of battle
or and it is salah time.
When the when the sahaba were, for example
in the Battle of Uhud or the Battle
of Badr, or when they were in and
in the salah time, they used to delay
the salah no.
And they used to have, depending on, for
example, if they, depending on where the enemy
is, if the enemy is away from the
qibla for example, and there were options and
then sometimes you don't have to face the
qibla. Or if you're in the middle of
the fight,
then you would
you would
your whole prayer would become
just saying the statements
and it's moving your head a little bit
because you can't do more than that. Does
that make sense?
And, so you don't have to face the
Qibla.
The final time, and this is one that
many people don't benefit from, is when you're
praying a sunnah prayer and you're traveling.
If you're praying in nafila and you're traveling.
Many of us, we travel. We travel in
cars, we travel in buses,
and you're sitting down.
You can pray.
Even if you're traveling that way, the qibla's
that way. Right? If you're on a bus,
I don't know what I don't know what
what city it's that way. I was gonna
name a city but I have no idea
what that direction is but let's assume you're
going that way and you're on a bus
and you want to pray.
You can say Allahu Akbar and pray the
sunnah prayers.
Even though you're not facing the kibla.
But what are the conditions? You must be
traveling and it must be a sunnah prayer.
If there is a wadi prayer then pray
it.
Unless you have no choice, like in a
plane you have no choice. You can't get
off. But if you're driving for example
and there are passengers and they wanna pray
a nafila prayer, they don't have to face
that tibla. Rasool Allah Sallallahu Alaihi Wasallam and
Abdulwaihi Wasallam
when he was traveling,
he would be on his camel
and sometimes
he would turn his camel towards the Qibla,
say Allahu Akbar and then turn it back
to where he's going
and he would pray.
Right? He's traveling and he's praying. Of course
he's seated as well. He's seated. He's away
from the qibla.
Sometimes he will just say Allah Akbar and
pray towards wherever he's going. Fa'aina matwalloo wherever
you face Fatima Wajulla. Is it understood? These
are times how many did you mention?
3?
Those are times where you don't have to
face. Other than that, it is vital upon
you to face the
will find the waj of Allah subhanahu wa
ta'ala.
And they said. Who said? The nasaara.
Who else? The yahood. Who else? The mushrikeen.
The nasaara, the Christians, the yahood, the Jews,
and the mushrikeen, the polytheists, they all said
Allah has taken a begotten child.
Allah has taken a begotten child. Allah has
taken a child.
And the Nasara they said, and
the Yahudi said,
and the
Allah.
Glory be to him.
The word
is usually translated in English as glorification.
SubhanAllah.
Glory be to who? To Allah.
Tassbih
and to sabbih, it means
It is to affirm
all perfection to Allah
and to remove all imperfections from Allah. That's
what subhanAllah means. Right? SubhanAllah
is Allah
Allah is free from every type of shortcoming
and nakhs. He is perfect.
And to attribute to Allah a child,
something that the creation of Allah do. Something
that people do because they need to. Right?
We we need our children
to take care of us when we grow
up. We need children. We we we we
this is a it's human nature. This is
nature of the creation. Right? To have offspring.
Right? To procreate.
Right? To,
populate.
Right?
And it is among the greatest insults to
the creation, to to to the creator. That's
why Allah says in Surah to
Mariam.
If, if he said it's, it's certainly a
terrible thing.
Right?
Allah
said that this statement
of attributing,
attributing
children to Allah.
The heavens and the earth ripped open
are of just how terrible that statement is.
How terrible that statement is. Right? It goes
against everything the prophets thought. It goes against
everything the messenger of Allah stood for. It
goes against the tawheed of Allah. It goes
against the perfection of Allah.
Glory be to him.
He is free from all types of imperfection.
Rather, rather than Allah being attributed to something
like this.
To him belongs all that is in the
heavens and the earth.
All that exists
surrenders to Allah in obedience.
Right? Everything
is
meaning what? Everything is in need of Allah,
everything is submitting to Allah,
everything comes under the authority and power of
the Almighty.
How would Allah subhanahu wa ta'ala even require
this?
Then Allah subhanahu wa ta'ala says,
so some of the one of the adab
the adab of reading the Quran that Imam
never mentions,
in his book
Quran. He mentions a very nice mannerism as
of when reading the Quran. Sometimes when you
read in the Quran you come across statements
where
Allah is telling us
a statement that was said by non believers.
A statement that is unbefitting of Allah. And
he said from the adabas, when you're reading
that,
you lower your voice.
Right?
You lower your voice.
And you don't, like, you know how sometimes
reciters,
they sometimes raise their voice. Right?
When you come to these statements
almost
feel,
like think about the statement you're saying
is a very evil statement. But But you're
reading the Quran and you're Allah talked about
it. So you and from the good manners,
it means that so for example,
The subhanah, you can raise that. Right? Sometimes
you have people, they do the opposite because
they don't know. For example, when in Surah
Al Imran, I believe, when Allah says, for
example,
When the said that, Allah's
hands are are closed, meaning Allah is is,
they said that he he is someone that
doesn't give.
Right? When you're reading these
don't raise your voice. Like, have some.
This is what the Imam al Nawi said.
Right? And some people would, they might repeat
this.
They repeat it. Right?
And don't or or or, you know when
they said,
they they will say it loudly and like
in the, they say have some haya when
you're reading this because they were really heinous
statements that were made by evil people. And,
Allah is the Badiyyah.
Allah is
Badiyyah,
It means
the creator.
But Allah is the creator of the heavens
and the earth. But the word Badi has
more meaning.
Badi means the originator,
the first.
This is why
al ibidaah
or mubdiaah is the creative person.
The woman who aid in al bidah, bidah
is to do something new. Right? Right? Something
that you haven't seen done before. Right? So
with regards to Allah, this is a praise
praise.
Allah is the originator. He Allah didn't when
he's the first to have created, the only
that has created, and the originator of the
heavens, and the the Earth.
So Bedir is the 1st person to do
something. The 1st person
to make a micro microphone,
sorry, is a badiyyah. The person that copied
it is not. Does that make sense?
So, this is referring to the fact that
Allah did not copy from anything else. Allah
is badirussamaawatiwal
arup. And it's like I said, even the
word bidaa' comes from this. And you will
learn
often these words. If they have the same
root letters they carry the same meaning. Right?
Badiyeh,
bidah, Iftidaah.
So,
bidah is when you do
ikhdatushayiunjadidunfidin
lamyaqon minhu. When you introduce something new to
the religion that is not part of it.
So what is the common denominator between Badi'ah
and Bidah?
Badi'ah, the originator, Allah is the originator that
have that was in the Earth. A Bidah
is when you originate something that was a
part of religion and you add to it.
And what is the rukum of doing bida'?
Of course, it is not allowed.
Of course, it's not allowed.
Allah is badirus samawati wal arud. Right? Again,
this is refuting for the need to have
a child. Allah is
Allah owns
decrees a matter,
when Allah wants something,
or Allah decrees something,
all he says is
and it is.
So, Allah is the originator of the heavens
and the Earth.
And when he decrees a matter,
Allah subhanahu wa ta'ala says, can be and
then it is. This is how Allah creates.
This is Allah how Allah subhanahu wa ta'ala
creates.
Allah has a summit.
A summit is the eternally
besought of all. The one who is not
in need of anything and all are in
need of him.
Everything is in need of Allah. Allah has
no needs. This is who Allah is. Allah
is a summit.
And this is why Allah is a summit.
And because he's a summit, lam yalid walam
yulat.
Because he's a Samat lam yalit walam yulat.
One more time we're going to read all
the verses and inshallah we're gonna conclude there.
And who are more unjust than those who
have forbidden
that Allah's name is mentioned and glorified
in the masajid?
And they strive for its ruin.
It is not fitting for those type of
people to enter into the masajid except in
a fearful state.
In this world, they will be disgraced. What
is an example of someone trying to ruin
a masjid and being disgraced in this world?
Is an example of that. The people of
the Aleph, and they try to ruin the
Kaaba. Allah disgrace them in this world.
And in the hereafter, they will have a
great torment.
To Allah belongs the Mashriq and the Magriq
East and the West.
So wherever you turn you will find is
the face of Allah.
Inallaha, wasiwin alim. Allah is sufficient in his
father for all of his creations, alimun all
knowing.
And they, the yahoo, the Christians and the
pagans, said Allah has taken a son or
a child
glory be to Him, He is free from
all imperfection.
Rather, to Him belongs all in the heavens
and the earth.
All surrender to him in obedience.
Badir Ussamawati wal ard Allah is the originator
of the heavens and the earth.
Decrees a matter.
He only says to that matter,