Mustafa Abu Rayyan – 40 Tafseer Surah alBaqarah Verse 188189
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So, we're continuing on the lesson
where we're going through the of Surat Al
Baqarah.
We just finished the ayats that were speaking
about fasting,
and the following
several
verses and ayats
will be about
Hajj.
As you get along, it'll be about Hajj.
And the first Jews and I mentioned this
several times. The first Jews of Surat Al
Baqarah,
it almost has 0 uhkam, rulings in it.
And all of it is about so the
first 20 or so pages of Surat Al
Baqarah
is telling you about the men of Israel,
telling you about how they, conducted themselves, how
they fell short in obeying their messengers.
And as Allah
then,
moves on from the Al Qisra,
he tells us about how we should be
like. Now that you know how you should
be behaving, how you should do with regards
to the commandments,
and this is even in the beginning when
when Musa says to his people,
do as you are being commanded.
After you have been told many, many times
what you should do when you are commanded,
given examples of prophets who obeyed and listened,
you're gonna be given many, many, many rulings,
such as we spoke about the prayer,
and,
the tughibre change,
Ramadan and fasting, rulings related to judiciary
and,
retribution when someone commits a crime. And now
we're going to be entering the ayah sedated
to Hajj.
Before I continue my class, this will be
the final class and we will be stopping
for Ramadan.
So we will be stopping for Ramadan.
So will there be no tafsir in Ramadan?
Rather, there will be a lot of tafsir
in Ramadan every single day here at the
Masjid.
Sheikh Asin Hanif
will be going through Tafsir al Sadi. He
will be covering 10jus
over the period of Ramadan.
Last year,
he did,
the first 10 Jews from Baqarah until about
Tawba Tawba, and he's going to continue that,
all the way until 20th Jews. That's happening
every single day
at 2 o'clock after the Dhuhr
up to 4 o'clock for 2 hours. You
can watch that online, or you can actually
attend. So this is one of the programs
that we'll be hiring every single day of
Ramadan. There's tafsir,
happening, in the masjid with Sheikh Asan.
So you can feel free to attend. If
you can't attend some days, attend others.
And you can also watch them online as
they will be live streamed.
After Athar,
every single day of Ramadan, we will have
a Quran halakah.
So our imam,
will
be giving a halakah where he will be
reading the Quran, and others will be reading
after him, and he will be correcting,
and and, and teaching. This would be happening
every single day of Ramadan as well after
Asar.
There's other programs that will be happening as
well, but those 2 are like the main
ones that are happening during the day in
the masjid. You can always attend the masjid
for Iftar and there's of course. After every
single day of there will be a reminder
as well. So if you can pray here,
after Whitir, there was there will be a
reminder and stiff a different will be rotating.
So,
that's what we have planned for Madan. So
this is our last lesson until we come
back
after
Allah allows us. May Allah,
give us
a righteous and long life, Amin.
So the last ayah that we done was
first our ayah number 187.
We're just talking about some of the things
that as a fasting person, you are not
allowed to do and some that you are
allowed to do. So what Allah subhanahu wa'ala
mentions,
the ayah was speaking about that the law
has made lawful for the men and the
women to have relations at night
when they are fasting during the day. This
is halal for you.
And, we mentioned the story behind it and
how some of the sahaba,
at first when this was not allowed, fell
into it, and Allah
mentioned this, that Allah forgave them, and that
now you are allowed in in the in
the night time to engage in relations.
Of course, you're not allowed during the day
because that would break your fast.
And then the things that break your fast
are mentioned in this ayah.
The eating, drinking, and being, having physical relations.
Those are the 3 things that break a
fast that there's a nuchilaf in.
Any other things that you know that break
a fast, there's dispute in it. And that
just and that that doesn't mean that it's
it doesn't break a fast. It just means
that some scholars
hold the opinion that it doesn't. What are
the three things that
absolutely break your fast and there is no
khalaf in it?
Eating, drinking, and jimaa.
Those those three things.
Bayib.
Again, if you want some more detail about
the fiqh of fasting, there's plenty of sources
available,
on our
YouTube
page. Fayib.
Allah
then,
talked about
how long we can eat and drink during
the day and how long that lasts.
Until the white thread is visible from the
black thread. And this is an analogy. It
doesn't mean a literal black thread or a
literal white thread. It just means once the
day and the night can be clearly seen
the distinction. So when the horizon
lights up
a horizontal way and you see the twilight,
this is when you need to stop eating.
Of course, we go by a timetable because
we cannot actually see it.
And then you continue your fasting until it's
night, of course,
which means when the sun sets. And then
Allah said
do not have relations.
While you are doing
in the masajid.
While you are doing irtikaf in the masajid.
If we take points about the irtikaf, number
1, irtikaf is an act of worship that
happens only in the masjid.
Only in the masjid. So you cannot do
Iritikaf at home. You cannot do Iritikaf at
home.
Iritikaf,
it's how long must it be for it
to be valid. There's chelaf, some scholars say
it has to be one day at least.
Others say it can be less.
When is the most blessed time to do
atikaf? In the month of Ramadan, especially the
last ten.
Is itikaf limited to the 3 main masajid
only? No. Allah says in the Quran here,
while you are making itikaf in the mosques.
So there could be any mosque.
Of course, that mosque should be a mosque
where the jama'a and jama'a is being established
because among the rulings of Iqtaqaf is that
you cannot leave the masjid.
So if you decide that you're going to
be doing Iqtaqaf here, for example, that means
you can't go out and get a coffee,
chat with a friend, or something along those
lines. You need to be in the masjid.
Right? So are you stuck in the masjid
until your itikaf is over? Technically, yes. And
you can only leave when it is necessary
when it is necessary. So if it's not
necessary, you shouldn't leave.
Also, the time period you are doing Ihtikaf
is time for worship.
So it wouldn't make much sense if you
decide to do Ihtikaf
that you're spending time on your phone, browsing
the Internet, or engaging in things that are
idle. You should ensure that you are busy
with worship and give that time to Allah
subhanahu wa ta'ala.
That Allah
Those are the limits of Allah.
Meaning the rules that have just been mentioned.
Don't have, relations during the day.
You can during the night. Don't do it
when you're doing the Iittikaf. So another thing
is when you're doing the Iittikaf, you can't
have, of course, relations with your with your
wives. This is also something that would break
your Iittikaf as well. Allah then said, do
not go near those limits. So whenever Allah
makes something haram, Allah says do not go
near it.
Because
the point of it is not just to
to to to to not do it, it's
to to stay away from it as best
as possible.
And just like that Allah clarifies his ayaats
to the peoples that they may attain taqwa
and become among the pious. Then Allah
and do not eat
each other's wealth and property,
build badly unjustly.
Do not eat, consume,
steal each other's property and wealth
without be a just cause. So what would
be a just cause? If you gift me
something, if I buy it from you, this
would be this would be a just cause.
Anything that is unjust, meaning theft, fraud, or
anything of that sort of nature, Allah is
telling us that we are not allowed to
do that.
And not just that, Allah says,
and do not eat one another's property,
between each other
unjustly in any illegal way.
And then you escalate it to your rulers,
is one of the tafasir.
So you claim that
I I claim that a phone is mine,
and it's not.
And we argue about it, and I know
it's not mine. I'm like, let's go to
the court. And we I take it to
the highest level knowing full well that this
is not mine.
Though of course this is a greater sin
than just the claiming and trying to steal.
Another atafsir is,
and you bribe with this wealth the rulers.
So
don't steal and don't bribe.
Don't steal and don't bribe. And this is
one of the ayats
that clearly tell us that bribery is also
something that's not allowed. Right? When you give
something under the table so that a favor
can be done for you, this is not
an Islamic act. Should not be done and
cannot be done.
So that you can then,
knowingly eat
the property of, of the other people.
Sinfully
while you know.
So everyone knows that stealing is wrong. Everyone
knows that we shouldn't consume other people's property
or take it from them. And this is
among the major sins.
It is a major sin to steal. It
is a major sin to commit fraud. It's
a major sin to do any of these
things and Allah will ask you about it.
And these these this type of sin is
especially especially dangerous
because it is from harukul nas. Right? It's
from the right of the people.
And generally speaking, sins are distinguished in 2
ways, or they are categorized in 2. Sometimes
you commit a sin, and the only person
you're wronging is yourself.
Right? Sometimes you commit a sin and the
only person you're wronging is yourself. Right? A
personal sin that you did. Right? You delayed
a prayer
or or something along those lines. Right?
You ate on purpose while you were supposed
to be fasting.
Right? Who did you harm? You're harming yourself
but you didn't harm anyone else. Right? This
would be a personal sin.
And this requires repentance.
This requires you seeking Allah's forgiveness. But it's
between you and Allah.
The good thing about it is it is
between you and Allah and Allah is the
most merciful. It's between you and Allah and
Allah is the most merciful.
But if you harm others,
steal from others, insult others, backbite them,
then it's not just between you and Allah.
It's between you and Allah and that person.
And Allah is the most just. Allah is
the most just.
So when it is when you commit sin
such as stealing in this ayah, and bribery,
and deceiving, and all of this all of
this, then you
are not you've transgressed upon that person.
Which means that you have to,
pay that person back. Justice
must be served. And how was it done?
In 2 ways, either in Dunia or in
akhilah. Either in dunia
or in akhilah.
So,
if,
you
committed something like that to people. Right? If
you if you if you stole from people
or whatever the case is, then for Allah
to forgive you is contingent on them forgiving
you or on you giving that wealth back.
Right?
So it is not erased
from your books
unless you've given that back,
or unless they have forgiven you.
And if they haven't, then you will be
asked about it.
And on the day of judgment, the currency
is not money, it is good deeds.
The currency is not money, it's good deeds.
And, this is why the prophet salallahu alaihi
wa sallam asked his companions,
who among you knows who a muflis is?
A muflis is someone that owns nothing. It's
a it's a loser. Someone that has lost
all of his wealth. But then they said,
oh Allah, Allah and his messenger knows best.
Prophet said or or someone said, is the
one that has no wealth. The prophet said,
the true muflis
is the one who will be brought on
their judgment. And he has insulted this person,
stole from that person, did this to that
person, oppressed that person, and then he will
be giving them back all of his good
deeds. Imagine someone went to Hajj,
gave charity, was good to his parents, and
all of that he has to give it
away because he couldn't let
control his mouth or he couldn't help himself
but to to take other people's wealth or
whatever the case is. And then they'll have
to pay that back with with with with
their good deeds until there's no more good
deeds left and then they will be pushing
putting their sins on that person. So this
is some of the dangers of taking other
people's harukkuk.
What should you do if you stole from
someone but you can't find them?
What should you do? Who can tell me?
What do you do if you ask If
you stole from someone and don't remember who
they were?
Or you can't find them and you want
somehow get rid of that?
You give sadaqa on their behalf. Very good.
You take that amount of money and you
give sadaqa on their behalf and you make
a lot of istighfar.
And you give a lot of sadaqa, just
generally as well. Right?
And that should be part of your repentance.
What if it was an insult?
What if it's an insult? What do you
do, Ali?
You speak good about them. What else?
You make lots of du'ai for them. You
make lots of du'a for them. You harm
them with your speech. Now help them with
your speech. Right? This is what you do.
And the best repentance is the one where
your repentance
is connected to your sin. So if you
sinned financially,
let your repentance be something good that you're
doing financially.
If you sinned with whatever it was, right,
these are some of the things that you
should all keep in mind. And may Allah
protect us from all types of sin.
There is one interesting masala
that is brought up sometimes.
Example would be the, the man that killed
a 100.
The man that killed a 100. Right? The
the qisas Ma'aruf and Allah forgave him. Right?
And it ends up it's a positive story
where his appearance was accepted. And some of
the questions that Ulema ask is, well what
about the 100 people that he killed?
We get that Allah forgives him.
Right? And the malaik of Jannah
came and took him. But what about
the people
that he killed? How will they be compensated?
Should justice not be served? Is Allah the
most just? Yes and yes.
Said
that, Allah
will give them that which pleases them in
return.
So Allah will compensate
them on on on his behalf.
Does that make sense?
So they will be given their due on
their judgment.
Right? They've been oppressed and because what happens
is the prophet told us that
the person that was killed
will ask Allah.
Oh Allah, please ask him why did he
kill me. Right? And this is of course
when the whole,
aspect of giving you these will happen. But
the ulama said, okay, so how did he
go to Jannah with with a 100 people
waiting for him? So when the ulama said
that Allah will compensate them on on on
his behalf with his mercy, and this is
so they will be fulfilled or happy, with
what they've been given, and he will be
forgiven, and Allah knows best.
Allah knows best.
The following ayah
is talking about the
ahillah.
The hillah the hillah or is is the
plural for hiral.
They ask you, oh, Muhammad
about the new moons.
About the new moons. Right?
Is the is the moon. Right?
Muhammad.
They are signs to mark fixed periods
of for for mankind,
and they are also for the sake of
the pilgrimage, for the Hajj.
And piety and righteousness is not that you
enter the houses from the back,
but,
true piety
is,
whoever has taqwa of Allah,
and enter houses through their proper doors, the
front doors, and
so that you may be successful. So what
is this ayat talking about? There's a lot
of things I mentioned here. It starts by
Allah saying, it's alunakul Muhammad they will ask
you. About
the newborns. Now, the prophet
was asked about this.
And there's the ulama mentioned that there were
the
that the prophet was asked about
what is,
tell us about the function and the purpose
and the wisdom behind the crescent and the
moon.
Right? What is the hikmah? What is it
for?
And we all we all know and if
you the the way we count
the the the months in Islam, it is
a lunar year. It's a lunar year. Right?
So maharam is the first, maharam safar, and
then it goes all the way up to
the last month of the year. What's the
last month of the year?
Al hija. Al hija.
Do you have only 11 months?
Al hija. Nam.
So that's those are,
the lunar
the lunar,
they are based on the moon. What does
that mean? So when the
when the month starts,
everyone is looking.
That's why we talk about moon sighting every
year. Right? I think we have one coming
in a few days. Right? Where the moon
sighting was.
Everyone it's been seen. It's not been seen.
Should we learn faster? We're not fast. Right?
What is this based upon? What are they
looking for when they are saying we saw
the moon? They don't see a full moon.
What do they actually see? They see what?
The crescent, which is very small.
And it's almost not visible to the eye.
That's day 1.
So day 1 of Ramadan.
And then it grows, it grows, it grows,
it grows, it grows.
And by the time it's a semicircle,
it's about 8 or 7 days in.
And a full circle
is the middle of the month middle of
the month. So if you ever see a
full moon,
know it's in the middle of the month.
Whatever month, you should know. I mean, like,
we don't really keep track of the of
the,
we keep track of the, Alhamdulillah and the
Islamic calendar as we should. But if you
ever walk outside or you're driving outside, you're
outside and you see a full moon, it's
either 14th or 15th. It's the middle of
the month.
Then
it starts getting smaller again. Smaller again, smaller
again, smaller again. And by the time it's
a semicircle again,
3 weeks have gone by. And then it
keeps getting smaller and smaller until it disappears.
When it appears that it can't again, it
is the first of the following month. That's
how it works. Right? That's how they used
to count the the the,
the moon, the the months. And you have
12 of those and then it starts over
again by
so based on that, actually, from based on
just this information,
you should be able to kind of guess.
Right? Imagine what
what day of the week it is. Not
what day of the week it is, but
what how far into the month we are.
Especially in Ramadan, try it. If you can
see this Ramadan, try it. You're gonna be,
it's about 4 days in. Right? 4 days
in. 5 days in. It's still gonna be
a semicircle. That's about 7, 8 that's the
1st week gone. So you can release and
this is how they lived. They never there
were no watches
or other ways to tell time other than
this. Right? Fayib.
So that is the the cycle.
Now
what is it for? What is the hikwa
behind it? Allah says,
is the jama'a of waqt. It is to
tell the times
for the people.
Right? Marked fixed periods of time. Right? This
is Ramadan. This is Dhul Hijjah. This is
and all of that based on what? The
moon. Har Shawah started, Ramadan finished, etcetera, etcetera.
Wal Hajj, and it is also for Hajj.
So these are the 2,
hikmas,
behind it.
For
Hajj. Is it just for Hajj? What about
fasting? Ramadan, it's also. So why was fasting
not mentioned? Why was Hajj mentioned?
Because,
the
the context of this ayah, the question that
was asked was related to Hajj. So the
answer was about Hajj.
The
or some of the,
of the
madhab, they use this ayah as a dreel
that hajj doesn't have a specific time.
It is,
the the purpose of the of the of
the months
and the is is for people to tell
the times and for Hajj. Therefore, any month
you can do Hajj. Just like in any
month you can do. But this is a
very minority opinion, and the reason for that
is because Allah says in in in the
following
ayaat,
Hajj has specific months. So Hajj has specific
months. What can you do throughout the year?
It's Umrah. Not Hajj, but Umrah. So Umrah,
you can do it now. In fact, in
Ramadan it's actually a very blessed time to
do umrah. And,
it's Hajj that has a very specific time,
payib.
Then there is another thing that this eye
is referencing, which is
some of the the
the things that people used to do in
Jahiliyyah as it relates to when they would
go to Hajj. So people used to go
to Hajj before Islam. Right?
A few things to know know is that
the prophet
wasn't the first one to do Hajj. In
fact, prophet mentioned that other prophets,
other prophets
also visited the house and performed the Hajj.
In fact, we know who built the house,
who built the Kaaba. Prophet Ibrahim alaihis salam.
Right? Baib. So prophets would go and visit
this blessed place.
And even Uraish, they would perform their own
hajj. So hajj is not alien to them.
They knew about it. Right? The way they
did it, of course, it has a lot
of problems in it. Not not to mention
the biggest problem, which is that they were
idol worshippers.
So some of the adaat, some of the
customs they had was if someone decides that
they were going especially for the Ansar and
the people from Adina, when they decided to
go to Umrah or or Hajj or when
they decided to go out and they are
in a state of a haram. A A
state of a haram is when you are
in a state where you, of course have
decided and made the intention to perform, and
that's when certain things you're not allowed to
do, etcetera.
So
they,
would then have a rule when they come,
if they, if they come back to their
houses,
they would not enter through the front door.
And they felt that they believed that that
was, an a,
a omen, a bad luck. That they shouldn't
do it. They would never enter from their
front door. So they would either use it
like a ladder and go on top or
top, or they would come in from the
back. And they would believe this is the
most righteous thing to do. Right? What is
the most righteous thing to do? Right?
Come from the back entrance
or,
jump over but do not enter into the
front entrance. Right? And this is so this
was something that was from the Jahili period,
and then it it was left over.
So even when when, after Islam, after the
prophet and the sahaba, some were thinking about
doing this. So this is being now rectified.
So Allah is saying,
and righteousness is not
to
enter into the houses
from the back. That's not righteousness.
That's not righteousness. You might think it is,
but it is not.
Rather, righteousness is to have taqwa of Allah
to fear Allah subhanahu wa ta'ala. And then
Allah said enter your houses through their proper
doors. So here you learn a very crucial
and important lesson and that is that
who decides what's righteous and what's not? It
is Allah subhanahu wa ta'ala. It's not your
custom. It's not your culture. It's not what
you think it is.
Who decides
what's righteous? What's correct? Allah subhanahu wa ta'ala
and his messenger. And this also teaches you
that
a very important principle that imamal Qutobi mentions
in the tafsir which is that
good intentions alone
are not enough to worship Allah.
Good intentions alone.
Oh, I did this out of my devotion
to Allah.
I'm a devout worshipper. I'm going to do
something and just decide. You know? Right? If
if I say, you know what? I'm gonna
stand all night long. Just stand and get
tired until my back hurts. And this is
for Allah subhanahu wa ta'ala. This wouldn't work
Because for an act of worship to be
accepted by Allah, it's not enough to have
good intention.
What else is missing?
It has to be done in according to
the laws of Allah. So Allah did not
send us the prophets to teach us to
worship him alone,
just that, but also how to worship him.
So it's a package.
The prophets tell you who to worship and
how to worship.
So if you got who to worship right,
you can't say, well, I I worship Allah
but in any way that I want. Like
one time someone told me this. Well, I
have something very shocking. SubhanAllah.
That there was a sister,
may Allah guide her and she was told
to pray.
And she said, I'm not going to pray.
Like why not? I decide how I worship
Allah. I decide how I worship Allah and
I don't have to be confined to this
5
daily regimen. I worship Allah the way I
like. And I am a Muslim and you
can never tell me otherwise.
You see the problem here? The problem is
that people think that they can decide themselves.
Right? But,
where does that end?
What if someone says
a 114 chapters?
I'm going to add 2 of my own.
I decide what's right and what's wrong. I
decide what we believe in. Right? It it
has no end. What is the point of
messengers if people can decide how to worship?
Right?
This is this is a very big problem.
So this ayah when Allah is saying, it
is not from righteousness
to enter into the homes from the backdoor
as a act of worship to Allah or
whatever the case is after you perform Hajar
when you are in a state of Islam.
This is not righteousness.
This is not doubting the intention of the
people that were doing it. This is not
saying you had bad intentions to begin with.
It's saying no matter how good your intentions
were, this is not how you worship Allah
subhanahu wa ta'ala. Just like if somebody decided
to pray that way for fajr.
Right? No matter how good your intentions may
be, that will not be accepted from Allah
subhanahu wa ta'ala. And this is something very
important
to remember always.
Prophets
do not only teach us who to worship,
they also teach us
how to worship.
And if you
decide
that you're going to worship correctly,
but not Allah, then you fell into shirk.
If you decide you're going to worship Allah
but not correctly, you fell into bida. And
those are the things that you need to
be very careful of. 1 will one one
will lead to bida, the other will lead
to shirk. May Allah protect us from both.
May Allah protect us from both.
And there's a verse that combines them.
Last I in Surah Kahf. It combines them.
Whoever hopes to meet Allah, which is all
hope to meet Allah.
Let him do righteous
actions. In meaning, they have to be in
accordance
to
the laws of Allah subhanahu wa ta'ala, the
book of Allah and
not do any shirk or associate partners with
Allah subhanahu wa ta'ala. So those are 22
the 2 things. Right?
Ensure that your actions are in accordance to
what has been revealed,
and avoid worship other Allah subhanahu
Allah And this is why Allah is saying
here, righteousness is the ones who have taqwa,
enter into the homes from the front. What
taqwa have taqwa of Allah
so that you may be successful.
True success lies in having
piety
and taqwa.
Another point to mention was that, why was
it important and why was it stressed that,
the the the months
are for people to
like, I know that was Allah mentions
that you may know the count of the
years
and you can you can you can hold,
them
you can enumerate them, and you know what
time it is, when it is. This is
also one of the wisdoms behind the akhilah
and the months.
But also there was
another habit
that the,
idol worship and Quraysh used to do. And
that was how many months are
are considered,
what's the word they're looking for? Sacred in
Islam.
4.
Now these 4 months that were sacred,
the Arabs, they knew they were sacred as
well. So it wasn't something that was just
for the Muslims to know. Everyone knew.
And some of the things that they didn't
do in that month was they wouldn't go
to war. So they would avoid bloodshed because
they are in the sacred months. Right?
So
sometimes
they would be eager to go to war.
But they would be eager to do something
that you might not do in the in
the month, in the in the second months.
So they would just decide
that that that this is not the month.
They'll just just say, you know what? We're
moving February forward like that. This is what
they're gonna it's Muharram now. We can't do
it. But we really wanna invade this tribe.
What should we do? Can we all just
decide that Muharram is next month?
And they will just push it forward or
push it backwards and they would play around
with the air like this. Right? And they
would so so they would push their Hajj
forward if they wanted to. They would push
the the holy and sacred months forward, and
Allah mentioned this is called naseya.
This is what they they would either push
it forward or backwards, and they would play
around the year to suit their their needs,
their wicked needs.
And Allah subhanahu wa'ala's eye as we're feeding
that concept as well, know,
it's it's a fixed line. Right?
Waayib.
So we covered,
the Ayat, related to fasting last week.
We entered now into the ayaat that are
going to speak in what Hajj. Hajj is
referenced now here briefly, but it's gonna be
in more detailed.
And also other ayahs that have to do
with,
with fighting,
with Hajj
and and
with, sadaqa and and others as well. And
we'll continue this all of this,
after Ramadan after Ramadan. In the meantime, the
splint of tafsir that will be happening in
the masjid like I mentioned. So I hope
to see you all here at Duhr time
in the first of Ramadan. If you have
the time, of course, I know a lot
of you are working perhaps and kinda make
it. But in any case, you can always
watch it online.
And, I ask to make those of those
that love the Quran, act upon the Quran,
listen to the Quran, read the Quran,
and are among the people that will be,
that the Quran,
intercedes on their behalf.