Mustafa Abu Rayyan – 36 Tafseer Surah alBaqarah Verse 178179
AI: Summary ©
AI: Transcript ©
Inshallah,
we are continuing our, tafsir class, weekly tafsir
class.
And I say weekly although the last 2
weeks,
there were some absences. I sincerely apologize for
that. There was
some personal reasons why I couldn't make the
lesson but the hope is,
I'm sure Ali is giving me a look.
Barakal Afiq. The hope is to have inshaAllah
ta'ala every every week on Wednesday.
Barakal Afiqum. So last time
we discussed one ayah, and it was a
very important ayah. In the book of Allah,
all of it is important.
Verse 177
of Surat Al Baqarah,
where we spoke about righteousness
or where Allah
taught us what truly righteousness is.
The The beauty of this verse is it
really
encompasses for you the main message of Islam.
And the reason, righteousness is being discussed is
because the ayahs that came before,
a lot of it was about
people who chose to obey
and some people who chose to disobey.
And the prophet sallallahu alaihi wa sallam's,
the command that he was given of the
qibla change
and the reaction to that. So,
first,
the Sahaba and the prophet were praying towards,
Jerusalem, and then then Allah
changed their rule and they were told to
pray towards the the kiblah, Makkah.
And people reacted to this. And you had
some saying, some of the yahoots saying, well,
we liked you as a messenger
when you were praying to the place that
we like. But now that it's been changed,
you're not a messenger. We don't believe in
you. So this reactionary method of
of you deciding the morality that you're okay
with or you deciding
the the obligations you're okay with. This part
of Islam, I like it. I like Islam
when we were praying to Jerusalem, but I
don't like Islam now that we're praying to
to Mecca. This type of mentality which you'll
find present,
with with, with people today as well, choosing
to like certain aspects of Islam
and other aspects. And Allah subhanahu wa ta'ala
is teaching us that it's not about the
kibra change,
but it's about the one commanding you.
It's not about the individual
commandment.
It's about
the obedience
and the the hearing and obeying.
And why was it that the first Jews
of Surat Al Baqarah
mainly discusses mainly discusses
the,
the people that prophet Musa was sent to?
Because they failed in that concept of obedience.
Rather than saying what the Sahaba said, which
was
we hear when we obey,
They said we hear but we disobey.
And they kept on not listening to their
prophet
And this surah, among its main objectives,
is to teach you
how to live your life as a true
Muslim, and how if you do it, and
you do it, and you do it, and
we all do it, we will be able
to build a community
that is similar
and that's why we are being told about
one of the greatest submitters,
Ibrahim alayhi salam, in previous ayat. And then
Allah in the previous ayat told us about
what is it really? What is a law
righteousness?
And then Allah said,
wasn't it the discussion about facing this way
or facing that way? And then Allah says,
Righteous is is not
only to face towards east and towards west.
But true righteousness is what?
1st, it is your iman. The pillars of
iman were mentioned. So righteousness starts with what
you believe in. Believe in Allah. Believe in
the angels. Believe in the writings. Here you
learn an important lesson.
Good deeds without belief,
it doesn't look that way.
It starts with having the right iman, the
right belief.
What's first mentioned mentioned? Faith and belief.
Then
Allah mentioned the the righteous actions. And the
righteous actions of a Muslim,
they are generally speaking revolving around
either servitude to Allah or service to creation.
This is a that always remember. There's a
nice way of explaining Islam to someone that
doesn't understand it. What is Islam? Service to
Allah and service to his creation. Service to
Allah
in worship and service to his creation in
helping them and avoiding harming them. This is
what it means to be a a Muslim.
So Allah says,
Righteousness is to give your wealth even though
you love your wealth. It's easy to give
a 1,000 if you're a millionaire. It's a
lot harder when all you have is 1,000.
Right?
So
when you give sadaqa, why do you really
want your money? This is righteousness.
They will and who do you give it
to as well?
All of the people that are in need
or are close to you are mentioned. Your
relatives, the orphan, the people that don't have
enough, the traveler, those that ask you. Remember,
some ask you and they have, someone might
ask you and you might be thinking, this
little person looks okay.
I don't wanna give him.
But Allah subhanahu wa ta'ala is telling you,
righteousness that you give those that ask you.
Even if you think they might not be
the most in need. Because you don't know
what's going on in their life. Right? So
and you spend your money in freeing people,
And then Allah went back to, speaking about
their Ibadat.
And
then, and
keeping your amana,
keeping your trust.
The first trust you need to keep is
to Allah, the promise to worship him and
also to the people.
One of the things that's discussed often is
ensuring that your heart doesn't become like a
stone, like a rock.
And when that happens,
all day if people are reminding you of
adab or Allah, nothing nothing changes. Right? This
is one of it's a sickness. May Allah
protect us from
it. When your heart becomes
like hard. Right?
One of the reasons that happens is breaking
promises.
Ibn Rajab, when he was He wrote a
book about
reasons why someone's heart becomes like a, like
a stone, like a rock, like nothing affects
it. And he mentions many reasons. And those
reasons I mentioned in the Quran and in
the sunnah. He also mentioned his reason is
to soften your heart. And there are very
interesting ones. For example, one of them ones,
you soften your heart by his, taking care
of the of the orphans.
And the prophet said,
if you want your heart to become soft,
Right? Give food to the needy and wipe
the head of the orphan. Meaning be kind.
Show them show them kindness. Right? This is
some of the things that will help
soften your heart. What hardens your heart? Many
things. An example he gave, and this is
the reason I mentioned it is,
Because of the promises and the covenant that
they broke.
We made their hearts hard.
So what are some of the reasons?
Breaking your promises whether that's to Allah or
to people. You need to be very careful
with that as well. He minazbabiqasatil
Qalb. He mentions many others. It's a very
good book that you can refer back to.
I would advise all of you to read
it. Taib.
This ayah continues. So this ayah, generally speaking,
we mentioned we covered most of it last
week, 1 on 77. It teaches you true
righteousness which revolves around worshiping Allah properly and
helping Allah's creation and avoiding harming Allah's creation.
And also then having patience when things happen
to you such as illness and sickness.
Those that do all of those things that
we mentioned they are the truthful ones.
Truthful in what? In their claim that they
are true believers.
And they are the ones that have piety.
Now here is the verse that we're going
to go in tonight. Tonight is going to
be a fiqh lesson almost. And it's not
going to be a fiqh lesson that is
easy that's dealing with the hara and salah.
We are dealing with,
the later chapters of fiqh. And I mentioned
in a very early lesson, so it'll be
qara has a lot of fiqh in it.
But you have to kind of go through
most, of the first Jews if the first
Jews and a little bit of the second
Jews when you get to it. So a
lot of our lessons are going to be
dealing with transactional law,
the Islamic, law related to,
retribution. What happens when someone kills someone? What
happens when someone steals? What what happens,
what are some of the laws in place
for,
inheritance? We're going to be getting into a
lot of ayaats that are dealing, with that
Allah of fasting as well. What is the
the hakam of fasting?
O you who believe,
retribution,
equal and fair retribution is prescribed for
you in cases of murder.
In cases of murder or killing. Then Allah
subhanahu wa ta'ala said,
The free man for the free man, the
slave for the slave, the female for the
female.
Now, what does that
mean? Allah subhanahu wa ta'ala is saying that
if you whoever you are,
if you kill someone,
there will be retribution.
And in Islam, what you're going to learn
now is the the penal code in Islam.
The
the law is
that if someone kills someone
that person has given up the right to
live.
Everyone has a right to live. Everyone has
a right to live.
The moment you kill someone
and you kill someone,
without do right. Meaning what?
For example,
if we say that those who kill
can be killed,
the executioner
is not gonna be held responsible, although he
killed. Why? Because he did it with do
right. Does that make sense? If someone's attacking
you and it was self defense,
it is within your Right. So those people
are not involved, But if you do it
without hack, if you do it to an
innocent person,
then
you at that moment,
your the sanctity of your life is compromised.
The sanctity
of your life which was intact prior to
the killing is now what? Compromised.
And in
Islam
we what you'll find very interesting is that
the yahud and their law, the Mosaic law,
if you will, or the Torah,
you'll find the concept of an eye for
an eye. Right? An eye for an eye.
It's very clear. And the concept of killing,
the one who kills, is also very clear.
You'll find in the bible
and we shouldn't
reference the bible and assume it is from
the law of Issa. But you'll find in
the bible
almost a abrogation of that. Right? And say
rather than say eye for an eye, it
has turned the other cheek. Right?
So, there is completely no punishment for the
one who kills as it relates to also
killing them. Now, you have those very two
extremes
and you'll have within Islam,
it's always in the middle.
Just like the yahood
denied Isa to be a prophet
and called him waladuzina,
meaning,
a child that was born out of adlock,
wal ayadubillah.
And the Christians went into extreme and venerated
him to the point where they said he
is god. Right? Or the son of God
depending on,
the who who's who's explaining it.
Islam said, no, no, no. This is a
hulu. This is extreme. He is
a prophet
and he is a man. Right? So you
see that balance.
You'll see the balance again here within the
sharia of Islam, the sharia of Muhammad that
the option
is present
to
the law of if you kill someone
because of that action, that evil action that
you've done, you've compromised the sanctity of your
life. You can be killed. It's not necessary.
It's not a must. It can happen. But
you can also be forgiven and there are
other options in place as well.
And that law is in place, the reason
that law is in place, a very strict
law is in place, Allah mentioned it in
the following ayah,
that to for this strict law to be
present, what it does is it helps,
it it preserves life. Because when the murderers
or the would be murderers know that if
they do this, then they might be killed.
This will discourage many people from committing murder.
This is the the hikmah behind it. But
in this same verse Allah says, Allah mentions
options
of forgiving the culprit. Options,
that I mentioned other ayaat of of, a
almost like a lawsuit, paying blood money rather
than being killed. So there are options available.
So not every single murderer
in Islam
is executed,
but some maybe.
And some other there are other laws in
place. So it's not a complete abrogation of
the of the law, but it is also
a,
toned down version where other options are available.
Another very important point to make is that
within Islam,
this is how it works.
If 1 person, person a, kills person b,
what happens?
There's an investigation,
and the first step is to figure out
who killed him. Right? Who killed him? We've
already covered a story of who is the
killer in Surz Al Baqarah. In the beginning,
Surz Al Baqarah. Right?
If you they call them who'd whodunit.
Right?
If you if you so,
when the Ben Israel person, the the, this
was it a son-in-law? He killed he killed
he he couldn't wait for the inheritance, so
he killed someone. And and then later it
was found out who did it. So there
has to be an investigation. We can't just
assume Dala had it.
Right? We have to have there's an investigation.
The investigation the family is not necessarily involved.
Right? The authorities are involved. A lot of
people don't understand that when there is an
Islamically
run government it has all of the checks
and balances in place that you'd assume another
government will have. A murder happens, there's an
investigation, they look into it. Once they look
into it, there's of course a low This
is a process. Finally,
it is decided
that
the culprit is this person.
Right?
Then
they also hold a court session.
Right?
And they can actually appeal.
They can appeal.
For example,
the witnesses
are scrutinized.
Is this person a reliable witness or
is he not?
Or he's a known liar, or he's been
or he's done fraud before. Because I was
witness. I saw him stab him. He he
he can this witness can be scutrised. There's
an actual system in place. Right? There's a
loads of things are done and fine, and,
and not everything is primary evidence. In Islam
we have something called primary evidence, and we've
got secondary evidence. Certain, evidences will be secondary.
Others will be considered primary. It's there's a
whole system in place after all of this
is done,
and then it is said, okay. This person
A is the killer
and the hukum is done, that he has
killed this person. He is guilty.
When that is done, when the guilt
this is done by the court, not by
the family.
But after
the the declaration of guilt is done,
the choice of what will happen to him
goes to the family.
And this is not the case in in
in most countries today. The government decides.
And a lot of times families feel, feel
robbed because they would love to have it.
Imagine
your brother got killed
and he is put in prison for 20
years and in 15 years he's out of
good behavior or whatever the case is. Is.
Right? And
you'd so the Sharia
puts the responsibility of the investigation
and the
the the, verdict upon the the the law,
the shuyuk, the qudad, the the judges.
But then once that is done,
options are put on the table for the
family. Option 1, now that he is guilty,
do you want him executed or not? That
is an option available.
Right? Another option
is do you want to forego the execution
but he they this him and his family
must pay you,
the blood money?
Or do you want to forgo all of
that and forgive them?
And then what does Islam tell us? It
is best to forgive and there's a great
reward in it. But these options are made
available
to the family.
Now let's read the ayah.
Has been made obligatory upon you.
Retribution.
And when murders happen there should be retribution.
Right? Here's
Please don't misunderstand this ayah. This is, this
is not for you and me. This is
not for us to start getting, getting, getting
repred reputation whenever someone is killed. Who does
this
when there is a government in place
and when there is a when,
there is an authority in place who can
manage this this process.
In Islam
vigilantism
is never condoned.
You can't take the law into your own
hands.
This has to be done by the authorities,
by the Qadi, and and and and they
they do it.
But when they are applying
the Quran and the Sunnah,
the way I described it is done. There's
an investigation.
There is a, there is a,
a, a verdict. After the verdict it goes
back to the family and they are given
these, these options. Allah subhanahu wa ta'ala then
says here.
This needs to be explained. Right? The free
man will be killed for the free. The
slave will be killed for the slave, and
the woman will be killed for the woman.
So this ayah, there's a lot of discussion
around it.
What what what you have on the side
is number 1.
The concept of people being free and some
people not being free was something that was
very relevant and very present at the time
of the prophet sallallahu alaihi wa sallam. And
today, you don't have that concept. Right? So,
for us, it's almost,
something that it's not. A lot of times
when something is described that happened a 1000
years ago, you struggle to kind of understand
it because you don't live that time. The
concepts, you don't understand them. And And in
a thousand times, people will probably be wondering
what pen and paper is. Right? Or whatever
the case is. A lot of things. So
times change, and then societies change, so it's
hard to imagine.
But
the laws
are are are stationary. The laws are the
laws. So Hudallahu is here telling you
within the Arabs within the Arabs at that
time,
they when a woman would kill a man,
she wouldn't,
or or or certain women were held in
higher regard than other women because of their
tribe.
Certain men were held in higher regard because
they were they were,
of an honorable tribe.
Certain slaves
were deemed more important because, oh, this is
a slave of. If he comes a slave
of what of whoever, so this would happen.
So there was this class system almost.
Right? And, we know this because even when
when a Bani Mahzoum,
this, woman, a woman from the tribe of
Bani Mahzoum, and she stole something,
The Sahaba felt like it was inappropriate for
her to be dealt with with the punishment.
And they sent Usa'aibul Azay to the prophet
to tell the
prophet maybe you can let her off because
she's such an important woman. Right? The prophet
got extremely
upset at this and said,
the only reason why the people that came
before you were destroyed is because they used
to distinguish between
the elite and and the regular folk and
say, the laws don't really apply to the
elite, they only apply to the regular folks.
And Islam doesn't have it. Right? If the
most important person kills
or the the least important person kills, the
law will be dealt with will be dealing
with them the same. This is the concept
of fairness. The prophet
got rid of that. This ayah is saying
that
you
retribution will be,
be done no matter who you are.
Now, a a mess that arises
that's quite important is, and also, Ibn Kathir
mentions that the servant of Azul of this
ayah, the reason of revelation of this ayah
was that within the, there were 3 main
Jewish tribes in Medina.
Banu Nadir, Beni Quraydah, and Beni Ghaynuka.
So,
were the elite among the yahood.
So, they used to go out war with
each other as well. Within the Jewish traditions,
the
Jewish tribes, they used to go out war
with each other. And they had a rule
where if a person was killed,
blood the the the the the killer must
be killed as well. But if it was
vice versa they would say, take some dates
and some food
and we're very sorry. Something along those lines.
So there was an
an inequality there. And Allah subhanahu wa'ala is
saying that this inequality is unacceptable.
A
mis'allah that, also is discussed by our scholars
is that
if,
does
a
if a woman kills a man, and a
or if a woman kills a man,
is she gonna be held responsible? Yes. And
vice versa, same thing. So,
what about if a master who owns someone
kills his slave?
Will he be held accountable?
The majority of the Ulema in the past
not majority but many of the in the
past would say yes.
And among them, were, Abu Hanifa,
age, or anything like that.
Because
there is a general verse in the Quran,
a nafs b nafs.
A life for a life. A soul for
a soul.
And who followed her in this? Al Imam
Athouri had this opinion.
Allahu Musta'an,
it was Ibn Abi Layla, Qata,
these are all famous scholars from the, from
the Salaf.
Ibrahim Al Nakari, another great scholar and,
from, from the Tabi'in.
This is narrated from Ali ibn Bata'ali, Abdulahi
ibn Mas'rud.
Allah Musa Al Sayed al Masihid, the great
all of the they said, there is no
distinction.
Right? And Sheikh Islam and Timiya said this
is the strongest opinion, although there are other
views.
And in our time, I remember Sheikh Nur
Al Thaimil was asked the same thing and
he was teaching,
he was teaching a Hanbali text.
And within the mainstream Hanbali opinion, they do
make some distinctions.
So he was repeating that and saying, no.
The actual stronger opinion that is in line
with the Quran is, and a nafsa b
nafs. A soul for a soul nafs.
For nafs, and Allah knows best. So,
bayib.
So no matter who you are,
you you can be held
responsible if you kill someone, and then your
life the sanctity of your life. I keep
saying this word, the sanctity of your life.
Why am I saying this? Because the default
position is everyone's life
has
is sacred.
Is sacred.
And that sacredness
can be removed. It's not permanent. Your life
isn't sacred forever. You can do things that
will remove that sanctity.
Right? And what are some of those things
if you kill someone?
What are some of those things
if you,
commit zina while you were married,
for example. This is another one. If you
do it and you get caught, then the
sanctity of your life has been removed, and
the hat will be put put upon you.
And there are other examples of that. Right?
This is of course again, I'm saying this
and I'm repeating this. This is when you
are in the,
setting
where the Quran sun is being applied, and
it can only be applied in, in this
sense,
by the authority.
By the authority. So what what if there's
no authorities to apply these, and these these
rules are not are not are not put
in place? Okay. Allah then says,
but if the culprit is pardoned
So
if the killer is pardoned, who can pardon
him?
The family can pardon him. Has that happened?
Yes. It has happened many times before. Right?
Is pardoned by his aggrieved
brother.
So Allah subhanahu wa ta'ala and this is
something you'll find interesting in the Quran. Whenever
Allah talks about
people killing each other,
Allah reiterates the fact that we are brothers.
In Surat Al Ujjarat Allah says,
Allah talks about if 2 groups of the
of the believers fight each other. Why is
Allah talking about believers fighting each other? Because
we are human beings and we do sometimes
very,
we we tend to get to to to
we we are oppressive. And we sometimes attack
each other and hurt each other and kill
each other. And that can escalate into countries
fighting each other or groups fighting each other.
And it happened many times, even in the
time of the salif.
So what should be done when 2 groups
fight each other? The Allah says rectify and
reconcile between them. When 2 groups takes arms
against each other, what's gonna happen? They're going
to be doing what? They'll be doing a
lot of killing. Right? Reconcile between them. And
if one group insists on keeping on fighting,
then join the other group and and take
care of the ones that are now being,
unjust. Right?
So there are 2 groups and they are
fighting and and then we all came in
between and we said listen, okay, and a
ceasefire, fair Allah, we're all brothers. Let's solve
the situation.
Right? If one of them insists and keeps
on doing thee, then they should be stopped
by any means necessary. Does that make sense?
But then on the following ayah says, remember,
believers are brothers.
So
reconcile between your
brothers. Why?
Because
even
if you're a Muslim,
if you're a Muslim, then you're my brother.
Even if you're not related,
even if we are we we've just met,
even if you've harmed me,
you are still my brother even if you've
killed my family members. Because the brotherhood is
within what? Islam. And that bond stays. So
Allah is mentioning, although I I have the
complete right
after the investigation of it to say, you
know what? This person killed my family member.
I want him executed. I have the complete
right to say that.
But Allah is reminding us that this person
is your brother.
So whoever forgives,
for Allah says whoever forgives the if the
culprit is pardoned
for he buys a great brother, then fatiba'un,
Allah says,
So what happens here? Once
your pardoned,
stage 2, what was it? If they say,
okay. I don't wanna execute him, then what's
gonna what happens?
They have to pay what?
The blood money. And then Allah is saying,
if that is the case, then follow-up.
It
means,
this shall be adhered to fairly
and the shall shall pay what is due
fairly as well. Meaning,
follow-up
the payment in a decent manner,
and let him pay the family in a
decent manner as well. So keep it civil.
This means what? You're aggrieved, you're the one
who's lost a family member,
and you said, okay, fair enough.
I'll take the blood money. I don't want
this person to be executed. And you know
how it usually happens? Especially, what happens is
this person, the culprit, the killer's family, will
speak to their family. Listen. Okay. We know
he did it.
We're very sorry. If if if your son
died, we don't have to also add my
son. Please, please, we'll pay the money. Please
forgive him. They will they will appeal. Right?
It happens. Right? This this is what they
would do. The family had to come here
and say, no. It's not you know, he
transgressed,
execution.
But
they can keep insisting and asking and sending
people and and,
they can keep insisting. And if they keep
okay, fine.
And also,
then when they agree on a on the
blood money,
then they have to pay.
But you the family that is going to
be paid
shouldn't
be knocking on doors and and, you know,
holding them by gunpoint, giving them money. Now,
that's that's not how it works. So you
should
get what you're owed in a civil manner,
and those that are now paying so now
their child or their culprit or their criminal
is safe now. He won't be killed. Right?
But they have to what? They have to
pay.
So when that happens
they can't,
he can't delay the payment on purpose.
He can't say my money is tied down.
Give me a year, give me 2 years.
You can't do that as well. So there's
a command for both sides to act in
a civil and decent manner as it relates
to this. Does that make sense?
Another point here
is the family
is also allowed to forgive
the dia. The word dia means the blood
money. They can forgive that. They can even
half it. They can they can say, you
know what? You're a very poor family. I
know you can't pay everything, so you can
pay so this is all negotiation based. Whatever
everyone agrees upon. Does that make sense?
Then there is another option, which is
complete pardoning.
I was told about this story.
This
this this, this happened in Africa.
It was a a young a young man,
he killed someone.
And his father
found out that his the father found out
that his son got killed.
And,
the culprit was brought to him. Right? Corporate.
This is the person that killed your son.
How do I proceed? I mean and he
said, he just said, hey,
I I
he he said,
my son will never come back, and there's
no need for you to go into the
ground as well. And he forgave him. Right?
He forgave him. And that had such a
huge impact
on the killer,
that he ended up
almost being a son
to the to this man. Dedicated his life
in service and his support to him. Right?
So forgiveness can be powerful. I've actually been
told in the middle of this, I've been
told that there's a famous Egyptian sheikh who
used to read tafsir,
Shaharawi. I've been told that he forgave someone
that killed his brother. I'm not sure if
that's true, but and if you look it
up that he he forgave someone,
like And this happens. This happens. And forgiveness
is something,
it's a lofty character to have to forgive
others. Now, this one ayah that really summarizes
the importance of pardoning and forgiving people.
Allah says in the Quran,
Let go and pardon and forgive.
Do you not wish Allah forgives you?
Do you not wish
Allah forgives you? And the answer is yes.
We want Allah to forgive us. Oh Allah
forgive our sins. So always remember this. If
someone tells you, please forgive me, remember
remember at that moment that someone you someone
harmed you. Right? Someone assaulted you. Someone harmed
you. Someone oppressed you. Even parents, their children.
Oh, father, I did the wrong. Please forgive
me. Right?
This is a powerful word. Like whenever someone
says forgive me,
that's a powerful word. And always
Do you not love for Allah to forgive
you? The answer is what?
Yes. May Allah forgive us. So Allah said
to whoever pardon
us, from riflamaalakhi shein fatibaamalmarruflamfal
let let him adhere to it fairly, and
the corporates shall pay what is due in
a good way as well. Bil Magruf in
a good way as well, or or bi
ihsan actually. And then Allah said, dalika,
this affair. The affair of what? Of giving
the options
of
not the capital punishment,
but the payment. Not the payment, but the
forgiving. These options,
this is
It is Allah
making it easy. It's an alleviation
from your lord.
Allah says,
an act of mercy. It's an act of
mercy for this option to be available. If
you think about it, if dun dun dun
Prophet Musa, alayhi salam, this option was not
available, then making it available to the prophet
Muhammad is a sign of what? Of Rahmah.
And also,
it shows you that, the
the the the
the the law is still intact
to deter people from killing.
The mercy is there by giving these options.
Does that make sense?
And what it,
Then Allah Subhanahu Wa Ta'ala says,
This is very important.
If anyone
after this, after the blood money has been
paid, after the person has been forgiven, after
that has been put in writing, when the
family has pardoned
the culprit.
After that is done,
if then they go after the person,
if they then go after the person,
the person that they supposedly pardoned, the person
that paid the bill, if they go after
that person,
from Allah says whoever exceeds after that,
then to him shall be a great punishment.
Meaning what?
If you've been wronged
and you chose to pardon,
you can't then say, you know what? After
a year, I changed my mind. You can't
do that.
Right? Once you you forgive the person,
you can't what did the kids say? No
take backs? You can't,
you can't
you can't,
yes. You can't take back.
This is important, to remember. And it also
shows you and what if they do? What
did they do? What if someone does? After
a year or so, he saw the person.
I don't know. It really bothered him. He
went and he did something or shot the
person.
And he will be held accountable
as a
As a
kela.
So and and and the whole point of
the isos and the and the whole point
of the law is to reduce kelas, not
increase them. Right? I read a interesting
it's a funny statement the other night. It
was,
if you kill a killer,
there's still equal amount of killers in the
world. Did you guys get that? If you
kill a killer, there's an equal amount of
killers? No, because now you're you're you're you've
become the the killer. Subhanallah. May Allah protect
us from that, by the way. May Allah
protect us from the blood of others.
And for him will be a painful torment.
May Allah forgive us.
Then Allah says
What's the point of the qisas? The qeshas
is the first retribution. What's the point of
it? Retribution isn't only for murder. Right? If,
Allah says in the Quran and I for
aaynabil ayn was sinna be seen. Right? Whatever
you do to someone, there's equal retribution. Why
is that Allah in place?
What's the benefit of the Allah of the
Allah?
Allah subhanahu wa ta'ala said,
and, 4th, and with regards to fair retribution,
there's life in it for you.
There is a life in it for you.
What does that mean there's life in it
for you? It means
this very strict law
of if you kill someone, if you murder
someone,
then
you will definitely be killed or you can
be killed. Which one is it?
You can be killed. Depending on what?
The investigation and also the family's
decision. This very strict law to be in
place,
it is to deter
would be killers.
And if many would be killers say, woah.
I don't wanna risk it.
This will decrease
the amount of killings that are happening,
which will increase
and protect life. So with this law, there
is life. Does that make sense?
But who will understand
this?
Allah says,
oh people of understanding,
this law
has life in it for you, o people
of understanding.
So may you so you may so that
you may guard yourself against what is wrong.
Right? What is
wrong.
We're going to conclude here today. Barcla, if
you could just summarize, the ayats, what we'll
be talking about. Number 1,
what is qesas? You've learned that qesas is
fair retribution.
And when one harms another,
then within Islam, we have the concept of
that there will be retribution,
but that is only done by what? By
the authority. So we don't do vigilantism. We
can't all just say today we're gonna stop
applying that.
And one that once the authority is in
place, there is a due process. There is
an investigation. And once the verdict is reached
by the scholars and the judges,
then the final option is left for the
families who are given 3 options,
which one of them is the capital punishment,
the other one is the blood money, and
the third one is, to to pardon completely.
Whichever option they choose is then done. If
they choose to pardon, they cannot then commit
transgression.
While these negotiations are happening or the payment
is due, each side should do it in
a civil and and good manner.
And if those then after
the the the, after it's all over and
they and they've pardoned. If they then after
that seek revenge and exceed and do
and transgression.
Then Allah said for those there is a
there is a painful torment in the hereafter,
and they will also be held accountable by
the authorities in the duniya. And And then
Allah
explained the benefit of this law, the hikmah,
the wisdom, and indeed with the the law
of retribution.
There is a life in it for you.
And we explain what that means because it
will deter people from killing each other, and
then this will ensure that people are protected
and not scared when they are going outside.
And Allah
then said to the people of understanding
so that you may,
have,
may protect yourself.