Mustafa Abu Rayyan – 35 Tafseer Surah alBaqarah Verse 177
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We are continuing our regular,
tafsir of Surah Al Baqarah.
Last time,
we stopped at the ayaats that were teaching
us
what are some of the things that are
haram for us to consume.
And you mentioned that,
when you learn about who Allah is,
Allah
is our creator.
Everything that exists exists because of Allah.
He is the one in control of the
universe.
He is the one in control of all
that we see. He is the
the one that is in control of all
of our affairs.
He is also the one worthy of our
devotion, worship and gratitude. And we also learned
that Allah
Subhanahu
And
And that
we as humanity,
we are not in charge
of what is right and wrong. We do
not decide it. It is told to us
by our creator Allah subhanahu wa ta'ala.
And you see,
so when Allah forbids us from doing something
that is wrong,
morally and objectively.
And when Allah commands us to do something
that is right,
morally
and objectively.
And this is the moral compass
of the believer.
Right and wrong
is decided
by Allah and his messenger.
So when Allah subhanahu wa ta'ala tells us
to stay away from certain things,
such as staying away from the fourteenth that
were mentioned in Ayat 173,
where Allah said I have made
the maida,
which is dead meat,
haram
for you,
and blood,
and the meat of the or pork,
and that which has been slaughtered
for other Allah.
They are haram and we should not go
near them.
Often, a lot of and a lot of
they will cite
very good reasons why we shouldn't eat these
things.
And
I'm sure a lot of you have heard
that it is
not a good idea to consume pork from
a medical perspective.
How it can cause many issues.
Right?
But we sometimes over rely on those explanations.
We say, okay, why is pork haram?
The
the the swine or the pig, it eats
many filthy things.
It it has,
these,
problems that if you consume it, it can
cause this many health issues, and you have
a huge list.
And no doubt these are true.
Would it make it any less haram if
those didn't exist?
It will still be haram. Why?
Because Allah said so.
So the first answer for you should be,
if Allah made it haram, it's bad. I'm
not gonna touch
it. And I don't care if there are
a 1,000 explanations for it or zero explanations
for it.
And this is the of the of the
believer.
That being said, of course, many,
ill effects of these things that I mentioned,
are mentioned for things that have been made
haram. There's no better example than, for example,
alcohol. I call it haram.
And we know,
how many problems it causes, how many people
die
because of alcohol consumption, how many car accidents
happen because people are drunk,
driving.
These are many masha'kha that come across.
But when we say
why do Muslims not drink? You shouldn't say
we don't drink ahi because, you know, all
these accidents. We don't drink because
I I like my liver. Right? I don't
wanna get these illnesses or that illnesses or
I don't wanna be intoxicated and do things
that I will regret. These are not the
answers of the Muslim. Yes. These things are
true,
but we do not consume alcohol because the
one who created us told us not to.
We are servants of Allah subhanahu wa ta'ala.
This is the aqeedah of the Muslim. We
don't do it because Allah said so.
When Adam was told
to stay away from the fruit,
beginning of the kiss of Adam alayhis salam,
The conversation wasn't about
stay away from it because it is unhealthy.
Stay away from it because of this or
that. It was an Amr.
And when he fell into the mistake, he
rushed to Tawba. This is what you should
always remember.
Faib.
Allah in verse
a 174
Allah
is talking again and describing again
the people whom we've already spoken about in
previous ayaat that would hide the truth, that
would conceal
the truth.
And this is mainly referring at the time
of the prophet sallallahu alaihi wa sallam, the
yahud and the nasaara,
the Christians and the Jews who hid many
truths related to the prophet Muhammad sallallahu alaihi
wa sallam. Allah says,
As for those who conceal that which Allah
has revealed.
From
script the scripture or from the book.
And they
sell it for a small price. So what
are they selling and what are they buying?
Allah is saying they're selling the truth for
a small price. Right? What is the truth
that they are selling?
They are selling, meaning they are getting rid
of. What you sell, you get rid of.
Right?
If I sell my phone, my phone is
gone. So they are selling
the, the truth and they are purchasing falsehood.
In other words,
they chose, they chose to hide the truth
as opposed to reveal it,
because they chose to be in leadership positions
rather than the prophet become the leader. Because
what would happen in Medina, when the prophet
came to Medina, and he is, of course,
the Messenger of Allah,
there are yahu there.
They are in charge.
People come to them for guidance. Did you
also know that even Quraysh, Quraysh did not
have a lot of information.
The people of Quresh and Makkah, they were
idol worshippers. They didn't have access to a
lot of scripture.
Whereas in Medina,
the the Yehuda lived there, they had the
tawrat. Right? They were somewhat learned. They had
some
remnants
of the book of Musa alaihi salam.
So they had some information. So whenever the
Arabs needed information, whenever the Arabs wanted to
know something they would go to the Uhud.
So they were people that were not just
in leadership from their tribes but they were
also the authority for
information, religious information.
Now all of a sudden, a messenger comes
along.
If they accept him as a messenger,
they will become regular people.
They'll have to listen to the messenger,
obey the messenger,
follow the messenger, and as a result, they
will lose their riassa.
They will lose their leadership.
And this is one of the reasons they
have a choice to make. So they were
like, okay, I rather keep my leadership
and deny him as a messenger. I'll I
will hide the truth
because they knew he was a messenger.
I will hide it. I will lie to
my people. I don't care if it results
in me going to the hellfire
or my people going to hellfire. What I
care about is my dunya.
This was the mentality.
This was the same mentality Abu Jahl had.
Abu Jahl
and many of the Quraysh, they knew Rasoolullah
Sallallahu Alaihi Wasallam was a prophet. Right? They
realized when he spoke the Quran,
they immediately understood that this was divine. They
immediately understood that. When they heard it moved
them in a way, they understood that this
is not something that can be conjured up
by a human being.
This is why,
they would listen to him
secretly.
And one time, Abu Jahal and another one
from the, from Quraish, when they heard the
prophet of the Quran,
he would ask each other,
how did you find it? So this must
be this must be the truth.
So can we stop this
this,
what we're doing and
accept it?
But I said, I can't accept it. He
said, I am from the Mahzoum tribe.
Right. And we always competed with
tribe. We always competed.
When they had warriors, we had warriors. When
they were this, we were this. If now
I accept he's a prophet, where am I
gonna get a prophet from?
So what is stopping him from the truth?
His arrogance, but
he knew it. He chose
to hide it.
Another example
is
wasn't genuine in his beliefs. When he's claiming
I am the your lord the most high.
When he's claiming do you have an Is
there a god besides me? When he's claiming
these things, do you think he believed those
things?
He didn't believe that. He knew he was
a regular human being.
And when Musa, alaihi salam came to him
with the truth,
he chose to go against it, he chose
to hide it. And Allah says in the
Quran,
And they denied it.
And Fuzum. But in their hearts they had
They had certainty.
That didn't help them. So the concept of
hiding the truth,
Abu Jahl wanted to stay in power,
so he chose to hide the truth of
Rasool Allahuhi Salam. The Yahud in Yathribul in
Madinah, they wanted to stay in power, so
they hid the truth that prophet Muhammadu alaihi
was a messenger.
And,
Firaun again wanted to be the pharaoh and
everything and he chose to deny Musa alaihis
salam. This is a pattern.
So, here you learn something
What do you learn? You learn
among the
ways one will fall into falsehood
is
when it comes to preserving whatever leadership or
power they have. You will do a lot
of oppression,
and you will do a lot of lying
if you're not careful, which is why,
generally speaking,
looking to become someone that has authority is
not recommended in Islam.
You know, when you're in authority,
you the moment you become in charge
you,
you rule a land, you rule over a
people, whatever the case is, and you have
this power. It's all about keeping it no
matter what.
You will lie for it. You will cheat
for it. This is why let us al
al amara, the prophet said to the sahaba,
do not ask
to become do not campaign to become
someone that is in in leadership or in
power.
Al Muhamm, they hid the truth.
Feminine and they bought or they sold off
with for a small price. When Allah is
saying they sold off for a small price,
does that mean it would have been okay
if they sold for a big price? No.
It's not. There is nothing
that you can
buy the truth of the you can there's
nothing you can prefer the hack over. Right?
The hack, there's nothing more worth than it.
And when Allah says
it means duniya. They did it for duniya
reasons. And to Allah, the duniya is Khalil.
And to us, the dunya should also be
kalil.
And that Allah, subhanahu wa ta'ala, says, the
other thing, Iqwani Fela, that's very important is
that,
here you're learning that not only did they
hide the truth,
they were earning,
over
their lives. They were earning and they were
getting income because of their lives that they're
telling. Right? And Allah Subhanahu Wa Ta'ala is
saying
Those people,
they only fill their bellies with fire.
Not only are they lying to the people,
lying about the prophet, hiding the truth. No.
Once they're doing this and they're making money
from it.
Right? Allah is saying,
they are not consuming except hellfire. If you
you'll find the concept
of consuming hellfire many times in the Quran
and the sunnah,
and those that eat the wealth of orphans,
for example,
they are consuming hellfire.
Those that and and there are many examples
as mentioned in the Quran and in the
sunnah.
Then Allah subhanahu wa ta'ala mentioned the punishment.
What was the punishment mentioned for the people
that hide the truth in previous ayat? Allah
said,
Earlier
Allah
said,
in
the
previous
ayats,
those that hide the truth and don't repent
don't repent,
then the curse of Allah and the people
will be upon them. And Allah
said,
and the angels
and all the people will curse them. Here
Allah is saying that's not the only thing
that will happen. Also,
Allah said,
walayuklima,
Allah will not speak to them.
On their judgment. Allah will not speak to
them on their judgment. Here you learn a
few benefits. 1, Allah
will speak to us on their judgment.
So and there are many hadith that allude
to this that Allah will speak to you
ab and hold when you when you're having
your account, Allah will speak to you.
There's no in between you and Allah Subhanahu
Wa Ta'ala. May Allah keep us steadfast,
and And may Allah forgive our sins.
But these people Allah will not speak to.
Ibu Kafi mentions
because Allah is angry with them, because of
what they've
done.
Allah says, will I use a key him
Allah will not purify them. And
to them belongs a painful
torment.
Allah
said,
they are those who
They bought misguidance
and purchased they they purchased misguidance
over the Haqq. Right? So basically, they they
chose misguidance over the
the the guidance, the the truth.
And they chose punishment
over,
forgiveness.
So they did that.
The moment you hide the truth, the moment
you disobey, the moment you you you choose
falsehood over Haqq,
you chose
You
preferred misguidance
over guidance.
And you preferred the punishment
over the, the forgiveness of Allah Subhanahu
Wa Ta'ala.
So they exchange guidance for misguidance and they
exchange forgiveness
for torment.
That Allah asks a question.
SubhanAllah, Allah says
The people that make these type of choices,
What can make them patience in the face
of hellfire?
Like how much sabr do you have to
do this, knowing you'll go to hellfire?
Right.
How daring are they? Because in other words,
right now if someone would lit a fire
and tell you
try and go in there, none of us
would. None of us would dare to go
and walk into a fire. And if someone
would walk into that fire, we state,
Right?
How much patience does he have to do
this? In other words, Allah is saying, are
you that patient for the hellfire?
That you're going to do all of this
knowing it will lead to the hellfire? This
is the question
every sinner has to ask himself.
Every person. And we are all sinners. May
Allah forgive our sins. And we should always
remind ourselves. This is why the Quran, if
we read the Quran, one of the benefits
of it is it will remind you. You
will forget about hellfire when you're busy with
your dunya.
And then you read the Quran and the
Quran will remind you. You will forget about
the greatness of Jannah, but you will read
the Quran and the Quran will remind you.
This is why it's important. Allah says,
What makes them patient in the face of
the fire?
Like, so that what makes you so daring,
so brazen that you're willing to do all
of these crimes knowing full well that path
will only lead to jahannam. May Allah protect
us.
This is because Allah has sent the scripture
with the truth.
And those who pursue differences within the scripture,
Lafi, Sheqaq and Bayid, they are in deeply
entrenched opposition. Here Allah is referring to the
yahood and the nasaara
and their many opinions
and their many errors and their many disagreements.
And while saying that,
the the reason Allah subhanahu wa ta'ala has
prohibited certain things for us,
All the way referring back all the way
to the qibla chains that we've spoken about.
All the way to who Allah Subhanahu Wa
Ta'ala is. His right to be worshipped.
The different types of people. Allah is saying
that
Allah tells us about people that are in
jannah, people that are in hellfire.
Allah saying, this is Allah sent the Quran
with the truth.
And those that deny the truth, this is
their end. Those that accepted the truth, this
will be their end. And And
Allah and those that disagreed with the Haqq
or disagreed
within each other. So,
in Maktiv mentions this is referring to
the the many
differences of opinion
that came as a result of moving away
from the truth between the yihud and the
nasaara.
Allah is saying,
they are lafish, iqaq, and bayid.
They are in
a a
deep
opposition
with between each other
and an opposition
to the truth.
Speaking of the Yehud and the Nasara,
All of these ayats,
this series of ayats, they started with the
Qiblah change.
When the qibla was changed,
there was a diayah. There was a lot
of things that were said about the prophet
sallallahu alaihi wasallam. He changed his mind. First
we were praying to
to Mak, to to Aqsa, now we're praying
to Makkah. And this is an evidence that
he doesn't know what he's talking about.
In fact, all of the previous messengers
were from Jerusalem.
Right? So when Muhammad was facing Jerusalem, maybe
he was telling the truth. But now we
know he is lying, because why did he
go back to Mecca? And many things. Right?
The Munafiqin would say he is unsure of
the truth, we cannot follow him. Many things
were said.
And this
goes back to
when Allah is teaching us a fact which
is,
that
whether Allah tells us to face
one way or another way, it doesn't matter.
What matters is what Allah is telling us.
Wherever you turn, it is the the direction
that Allah wants you to pray in. And
it is not about the direction of prayer
per se, rather it is about the command.
And also even before that when Allah was
teaching us the concept of nasaq. So what's
interesting is when you read Surat Al Baqarah,
you're taught about the concept of abrogation
before you are shown the first abrogation.
Right? So
Allah taught taught told us
whenever we abrogate an aya, we bring a
better one. Meaning what? When Allah changes one
rule
and brings another rule, this is for our
good. This is for our benefit. And Allah
can do that. And we remember we gave
many examples of that. And then Allah
teaches us about the first one of the
first times that a a nasaq has happened,
as you read the Quran, which is the
nasaq of changing from 1 qibla to another
qibla.
And the point
is, we do what Allah tells us to
do. It doesn't matter the details. Right? That's
the whole point.
And those that had difficulty with it, and
they were preoccupied with it, Allah speaks to
them in the following
So here,
you learn this ayah is a very important
ayah. This ayah mentions
what righteousness is, what goodness is. This ayah
summarizes for you what it does it mean
to be good. What does it mean to
be righteous?
Allah starts by saying,
Righteousness
is not only that you turn your faces
towards east and west.
Righteousness is not only that you turn your
faces towards east and west. In other words,
the point isn't where you're turning.
There's a larger thing at play here. It
is your obedience
to Allah.
And you turning to the qiblah or facing
the qiblah
was part of your obedience to Allah, and
that's not the only thing Allah wants from
you.
Rather, righteousness
is, or rather, goodness is.
And those who are good are
the one who believes in Allah.
And the last day.
And the angels.
And the book or books.
And the prophets.
So those are things you have to believe
in. What was counted there? Who can tell
me? The pillars of what?
The pillars of? Of iman. There's only one
missing which is? Which is qadr, and I
mentioned it in other ayat as well. So
here Allah is telling us, righteousness starts with
here, what you believe in.
What makes you a good person, number 1,
is what you believe in.
So the idea
that you can be good
and have false beliefs, this is not an
Islamic concept.
Your goodness,
it starts here, what you believe in.
You need to believe
in Allah, in the rights of Allah, and
what Allah told you in scripture. That's where
it starts. That is righteousness.
The one who believes in Allah, that means
generally 4 things. When we say we believe
in Allah, always remember these 4 things. We
say believe in Allah,
believe he exists,
believe he is the one in control of
everything, the all powerful, the creator of the
all that exists,
which is his lordship.
Believe he is the only one worthy of
our worship, gratitude and devotion.
And finally,
to believe
that he has beautiful names and attributes and
you call upon Allah by these beautiful names,
attributes that he taught us in the Quran.
This should come to mind when you're talking
about belief in Allah subhanahu wa ta'ala.
So, we believe in Allah and we believe
in the last day. Those 2 are mentioned
quite often together. Believe in Allah and the
last day. There's a famous hadith where Allah
Whoever believes in Allah and the last day,
let him speak good or be quiet. So
those 2 are mentioned often together. Believe in
Allah and belief in the last day. The
last day is referring to the day of
judgment. It has many names.
Day of resurrection,
day of standing,
the day of recompense,
and many many names. It is the last
day. May Allah give us,
the guidance that we
need to, be among the on that day.
You also have to believe in, the angels.
And Allah mentions the angels often in the
Quran. You can't be a Muslim if you
don't believe in the existence of the angels
as the bare minimum. Did you believe in
the existence of creatures called
angels?
Of course, there's more detail to Akita and
belief in that that is studied in Akita
books.
What are they made of? What did they
do? What are their names? This is all
studied in aqeedah.
And you believe in the book. And that
does not mean just the Quran. You believe
in all of the scriptures that were revealed.
You believe in all of the scriptures that
were revealed, given to the many many messengers
and prophets.
You also believe that the Quran is the
final scripture that is revealed and that it
supersedes
all that came before.
And it abrogates all that came before
when you believe in all of the messengers
and prophets. When the prophets and of course
messengers are included in that as well. So
you believe in all of them. All of
them. Even if you don't know their names,
you believe that Allah chose people from amongst
mankind
whom he spoke to, whom he guided, whom
he taught to guide others.
We don't distinguish
between any of them.
Right? And then
after your belief comes your actions, what you
do.
So
Allah
says, they are also those the righteous people
are also those.
So other than having iman, you are required
to do something else as well. Now that
you have iman, you have belief, and you
believe in the right things, you're also required
by Allah to live on this earth as
a human being that is good to others.
And that you are good to others, and
we mentioned many times that you are doing
Ihsan to
others. So but have the right beliefs and
do good onto others. And that means what?
That you avoid harming them
and you help them in what you can.
Avoid harming others and help them in what
you can. And helping people comes in many
ways. This ayah and this surah generally emphasizes
helping people financially.
So,
it really emphasizes
help others out financially.
This is one of the greatest ibadah that
you can do, and you have so many
ayaats talking about it.
The rightest folks are those
they are those that give.
They give
away their wealth.
While they cherish it, while they love it.
You want that money, yet you give it
away. If you want it so much, if
you love it so much, why are you
giving it away? Because you love something else
even more.
So when you love us give away something
you cherish,
it is because you cherish something else even
more. And that is the pleasure of Allah
gaining jannah, all of this.
So although they
they really want the money, they still give
it. This is righteousness.
And who do they give it to?
The the relatives.
And here you learn something very important.
The people that have the most right of
your charity are your relatives.
Prophet alayhi hadith
giving charity to a stranger is sadaqa, giving
it to a family member is silah and
sadaqa.
It is so your relatives have more right
over you. If there is someone within your
relatives that is in need, he is more
deserving of your charity than the one who
you meet the stranger. And there's more reward
in giving it to the close.
As the closer they are to you, the
more reward Allah gives you.
And after the relatives, who is it? Waliatamah,
the orphans. So you also give charity. So
they also give charity to the orphans. Who
are we describing here? We're describing
the righteous person. We started with what they
believe in and what they do. And what
they do starts with what? They give their
wealth. They give their wealth while they are
not in need of it? No. They want
it. But and they love it. But they
still give it away anyway.
Like
You won't get to chew true
righteousness. I should explain what is.
Until you give what you love, mean from
what you love. Bilir, the word Bilir,
translated as righteousness,
All that which Allah loves and is pleased
with from whether that is speech or actions.
Righteousness is all that's what Allah has pleased
with. And Allah is pleased with the following
things.
So who are the first group that they
give charity to? The?
The relatives.
The orphans. Who is an orphan? The person
that lost their father.
That's called an
in Islamic context is the one that lost
their father. It's called a yateem.
And they are given special care. Why? Because
their main source of income, which was their
father, has passed away.
And they are yatama
as long as they are under the age
of Buluh. So once they become adults, they
are not yatim anymore. Right? So we help
them, we support them, and and and as
Muslims, as the community, we should support the
orphans
in the education. And there's a great reward
in it. There's a great reward. The one
who sponsors and takes care of an orphan,
the prophet said me and him are like
this in Jannah.
Right? So this is a great Ibadah. Sponsor
orphans
and give them. And it's an act of
righteousness. And then you have wal al Masakin.
They also give to the masakin
the needy.
The needy,
the masakin,
there's a difference between the fakir and the
masekeen. And those two words are used a
lot. The fakir,
the poor,
and the masekeen, the niri.
And what's the difference?
That some of the Ulema they say the
fakir is the one.
He owns nothing. He's literally He has nothing.
And the maskeen is he has something but
it's not enough.
And one of the evidences to suggest this
is in Surat Al Kahf when Allah was
speaking about Khadr and Musa alaihi salam.
They go on a ship.
And when they go on a ship, who
can tell you what does Khadr do with
the ship? He starts
what? Breaking it. And Allah subhanahu wa'ala says,
This ship was owned by miskines.
How are the Mexicans if they own a
ship?
That means they had something but it was
not
enough. And we are told to take care
of those that have nothing, but also those
that have something but they need help. And
we should and those are often neglected.
Those are often neglected. The ones who look
alright,
but they actually need our support as well.
And we as Muslims, we need to get
better
at
reading people's faces,
inquiring about them because sometimes you have someone
that you regularly see in the masjid, you
say salam alifd regularly and they might be
desperate for money. But they are quiet. They
are shy. But they are they need a
help. And it happened to Abu Hurairah.
There is a famous with Abu Hurairah where
after the salah he stood outside and he
was wishing just for someone to give him
some food.
And he says, Umruh Khattab comes out and
I give him salam. And I'm wishing he
can tell how hungry I am and he
just
walks past me. And then our book comes
out and the same thing happens. And then
the prophet sallallahu alaihi wa sallam saw him
and the prophet said come with me. And
then the whole the whole story where he
was given,
there was a milk. Right? Like a jar
of milk was with the prophet
and when he was really happy he could
have something to to to to that milk.
But then the prophet tells him, call everyone.
All those all
the people call them. And I'm like, how
is this gonna be enough? And then everyone
drinks and there he is, hungry, waiting. But
then this is one of the the barakah,
the blessings and the merjiza
of the prophet salallahu alaihi wa sallam, the
miracle, that milk would not end.
And they would keep drinking and drinking and
drinking until it was finally his turn and
the prophet told to drink and he said
I drank so much I thought the milk
was gonna burst from my fingernails.
That's how much I drank. So the point
I'm trying to make is often the miskin
you don't know the situation,
but the higher and the and the righteousness
is when we give to the masekeen as
well. And
we also give it to the travelers.
Whenever you hear the Quran ayat and there
are many ayat talking about travelers who we
should give to, it is talking about the
traveler
who's who cannot continue their journey because they
they are they run out of money.
So we help them.
We help them to continue on their journey.
Right? The travelers.
And that Allah subhanahu wa ta'ala was saireen
and those that ask you. They might not
be your relatives. They might not they they
might not be orphans.
They might not be maseen. They might not
be travelers.
But they might ask you. So whenever someone
asks
you, you should give them as well. Whenever
someone asks you, if you can give them
as well.
Those that ask you.
And and those that ask you,
can be people that are in desperate need,
and sometimes they might not be in desperate
need, but they just might need some help.
And,
subhanallah, I came across
someone said something about someone. I found them
I found that very,
ajeeb allah. It was someone that made a
decision to themselves.
Every time they are asked to give money
in charity, someone will stand up in the
masjid, we're collecting for x person. A bucket
comes along, someone asks him something,
he sees a message,
on, on the Internet saying donate to this.
Whatever it is, he said, I decided to
myself, I will always donate. And sometimes I
will donate something very little, but I will
never say no. So an opportunity presents out
for sadaqa.
I might give 1 pound, I might give
£10, I might whatever I can. But I
make the active decision to never say no,
to never say no. And that's ajeeb because,
this person is someone that's really investing in
the raqir. So
because that 1 pound that you give, you
might be thinking, gosh, how much is that
1 pound gonna help?
But
it will help.
What is money but 1 pound add another,
add another, add another. Right? Not to mention
it will help you Because the prophet salallahu
alayhi hadith, when a servant gives charity,
your rabiha law subhanahu wa ta'ala, Allah will
grow it for you. It will get more
and more and more.
A general rule for sadaqah is Allah will
multiply your sadaqah always by 700, at the
bare minimum.
So imagine that you always do that. Every
jum'ah just put something in the pocket. Every
time someone says, well, you know, there's a
cause. Right? And they're saying who's gonna pledge
£250?
Maybe you don't have the £250,
but maybe you have £10, you have £15,
you have £20.
Just give that.
Give something. If you got Even if it's
£5
give something. It's a very good habit to
have. It's a very good habit to have
and may Allah reward whoever has a bill
if you have it and may Allah give
us all the tawfiq.
So you give to the one who asks
and those that are in bondage. Who are
the?
They are those people this is initially meant
for the people that were in in enslavement
who were supposed to be freed. And there's
there's different types and some of them were
called mukatab. Umukatab was Well, now they don't
have that, but when people,
were in enslavement,
the the
in Islam,
there was a contract
that
the slave could conjure up and deal agree
with the owner that if this much is
paid, I am free.
And then the the,
the person,
that owned this person would then
be
forced to agree. He would agree, and he
would have to give him time to earn
that money to pay it himself off.
And
in Islam,
the zakat
is
used
to pay it off for on their behalf,
so that they can become free.
And it is among righteousness
to give those civil money so that they
can free themselves.
And generally speaking, freeing slaves was something that
was heavily encouraged and there are so many
sins that if someone does,
the the expiation is to free a slave.
It also means free people that are imprisoned,
ransoming them. So someone could be imprisoned
wrongfully
and there's a ransom and that you pay
that ransom. This would also be something of
right so what righteousness is to use your
money to free those that are in slavery
and your righteousness is to free those that
are being held against their will and you
ransom them. This is part of righteousness. All
of this is basically using your money for
righteousness. Right? You give to the,
the relatives,
the orphans, the the poor or the the
needy,
the traveler, those that ask you, those that
are in bondage.
Now that we spoke about the Ibadah related
to helping others,
and righteousness are righteous are those that also
establish the prayer.
And they gave the obligatory charity.
And righteous are those
those that fulfill
their pledges. They keep their pledges. Either
when they make them.
So among righteousness is that you keep your
word. You keep to your word. Now what
does it mean? Which ad is being referenced
here? Number 1, you're a word to Allah.
Number 1, you're a pledge to Allah, which
is a single amount of worship.
To obey Allah and his messenger. To,
live your life not according to your whims
and desires, but according to Allah subhanahu wa
ta'ala. That's the first pledge that you made.
And then also you keep your pledge and
your promise to the people. You tell someone
you're going to be there, you're going to
be there. You tell someone you're going to
help them, you're going to help them. You
keep your promises. That is righteousness.
And righteous are those that have patience and
are steadfast,
especially in 3
situations.
Filba Sa'i,
in misfortune,
this is referring to faqar,
in poverty.
So you have patience
when you are struggling.
This is when you have patience.
Wudbarra'i
and adversity.
This is referring to,
like, some of the old Ahmad said, is
referring to illness.
So when are the most difficult times people
have?
When you are low on funds, when you
are really struggling financially,
have sabar.
Having sabar
is part of righteousness.
When you're really sick,
half sabr, half patience,
is really difficult.
And also,
wahin albas
and in times of danger, especially this is
referring to when people went for jihad and
it was very scary and very dangerous,
have suwah as well and plant your feet.
So you should have patience in in difficult
times.
Having patience in difficult times, the sahab had
patience at Badr, patience at Uhud. This is
also part of righteousness.
Everything we mentioned so far, from the top,
belief in Allah, the hereafter, the angels, the
books, the prophets, giving you wealth although you
cherish it, to your relatives, to the orphans,
to the needy, to the traveler, to those
who ask, to those in bondage, to pray
and ashabbat to salah, to give the obligatory
zakat, to keep your pledge that you made
to Allah and to everyone else, to have
patience in difficult times, in poverty,
in danger, and in illness.
Allah said, Those people,
they are the one that were truthful.
Truthful in what? In the claim that they
believe.
Truthful.
They are the ones who are truthful in
their faith.
And they are those who are
the people of Taqwa.
In this ayah, you learn what it means
to be a righteous believer.
You also learn the point is
not about the individual act of Iba'ah that
you're doing. It wasn't about
should the kiblah has been changed and what
should we do. At the end of the
day, it's all about
how much are you willing to live your
life according to what Allah asks you to
do.
How obedient are you willing to be? And
it is this that is
righteousness.
The following ayat that we're going to study
next week, inshallah, we'll be talking about a
lot of the
continuing on, actually, about,
understanding that Allah, subhanahu wa ta'ala,
his obedience is not only in acts of
worship, but also when it comes to legislation,
when it comes to right and wrong, when
it comes to laws and inheritance, laws related
to,
people when they commit crimes. All of this
is part of your belief in Allah and
part of your righteousness.
One more fa'id in this ayah is that
you learn what is known
as
There are many ways to worship Allah
There are many ways to worship Allah
and if charity is particularly difficult to you,
you can pray. If praying, everyone has something
different about them. This is why Imam Malik,
a man came to him and said to
him, Malik, you're only teaching.
All you do is teaching.
When will you be telling people to worship?
When will you be doing your qiyam and
this and that? And Malik said to him,
what I do is just as much of
an act of worship as what you do,
and what I do is not not less,
meaning teaching the sunnah and teaching the hadith,
than what you're doing, being engaged in personal
Ibadah,
nor is it vice versa. And this shows
you that people
have different strength, and you might not be
the person that fasts every Thursday and and
Monday, but maybe charity is really easy for
you, so focus on that. Maybe you're not
the kind of person that finds it easy
to give, charity but maybe recite in the
Quran is easy for you so do that.
Maybe for you, qayam is easy but in
in the end of the day,
focus on your Ibadah. Whatever it is and
whatever Allah made easy for you.
But at the same time, remember that it
all comes down to obedience to Allah
Everything that we mentioned today, whether it was
the things that were prohibited from us that
we need to avoid or the acts of
worship that we need to do, it all
boils down to
we hear and we obey.
And in this surah, you learn of 2
groups. Some who said we hear and we
disobey, which was the yahood who said that
to to Musa alayhi salam, and the believers
who said, we
hear and we obey. May Allah make us
among those.